Psalm 22 Story Behind
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Psalm 22/Story Behind
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Have you forsaken me?
Psalm 22
Please note: Resources for Psalm 22 are in the process of being reformatted for visual consistency and improved functionality.
About the Story Behind Layer
The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.
The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.
Summary Triangle
The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.
| Story Triangles legend | |
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| Propositional content (verse number) | Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses. |
| Common-ground assumption | Common-ground assumptions[1] are indicated by gray text. |
| Local-ground assumption | Local-ground assumptions[2] are indicated by dark blue text. |
| Playground assumption | Playground assumptions[3] are indicated by light blue text. |
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The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star. |
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If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star. |
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A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events. |
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A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle. |
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Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected. |
| Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis. | |
Background ideas
Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.
- YHWH has been faithful in Israel's past and in David's early life.
- YHWH's faithful loyalty results in his praise.
- Onlookers think that anyone who suffers must deserve it.
- If YHWH does not help, there is no one else.
- YHWH does not treat the sufferer's affliction as worthless.
- The rescued hold a thanksgiving meal and invite the poor.
- Those invited join the recovered in songs of praise.
Background situation
The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.
Expanded Paraphrase
The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
| Text (Hebrew) | Verse | Expanded Paraphrase |
|---|---|---|
| לַ֭מְנַצֵּחַ עַל־אַיֶּ֥לֶת הַשַּׁ֗חַר מִזְמ֥וֹר לְדָוִֽד׃ | 1 | For the director. According to “The Doe of the Dawn.” A psalm by David. |
| אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי | 2 | My God, my God, I'm at the end of my crying out. Normally, I enjoy and can even expect your presence, but now I do not, and so I ask, Why have you abandoned me? Why are you far from my protection, from my words of groaning? |
| אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה | 3 | Danger is present. My God, I cry out by day but you don’t answer. And by night, and I am not silent. |
| וְאַתָּ֥ה קָד֑וֹשׁ | 4 | But you are holy, the one sitting enthroned on Israel’s songs of praise, because your continual loyalty gave Israel continual reason to recognise your faithful rule. |
| בְּ֭ךָ בָּטְח֣וּ אֲבֹתֵ֑ינוּ | 5 | Indeed, after rescuing them in the Exodus event, you became Israel's praise. Even when they, too, had dangerous situations, Our ancestors trusted you; they trusted and you rescued them. |
| אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ | 6 | They called to you, so that they escaped; they trusted you and they were not disappointed. I can expect you to answer because of your faithfulness to previous generations. I can expect to not be disappointed. |
| וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־אִ֑ישׁ | 7 | But since you have not answered me I am considered as insignificant as a worm and less than human, not a man; those who see me conclude I am not really trusting you, that obviously I have done something to deserve this, and that I am responsible for my own suffering, so I am scorned by mankind and despised by people. |
| כָּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י | 8 | Everyone who sees me mocks me; they open their mouth wide; they shake their head and curse me, saying mockingly: |
| גֹּ֣ל אֶל־יְהוָ֣ה יְפַלְּטֵ֑הוּ | 9 | “Commit (it) to YHWH! - Let him rescue him, let him deliver him because he is pleased with him” They do not think you will rescue me; they have concluded that you cannot be pleased with me. |
| כִּֽי־אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן | 10 | They mock because they know I have trusted you since birth. Because you are the one who took me out of the womb, you brought me into being, you cannot leave me destitute now; and who made me feel secure upon my mother’s breasts. |
| עָ֭לֶיךָ הָשְׁלַ֣כְתִּי מֵרָ֑חֶם | 11 | I have been cast upon you from the womb; you have been my God from my mother’s womb. You were faithful to protect me then; you should be faithful to protect me now. |
| אַל־תִּרְחַ֣ק מִ֭מֶּנִּי כִּי־אֵ֥ין עוֹזֵֽר׃ | 12 | Since I normally enjoy and can therefore expect your presence and proximity, I request that you Don’t be far from me, because trouble is near and there is no escape; because there is no one helping. In your absence, helping me in my suffering would stain people's social reputation, since people consider me responsible and deserving of my suffering. Instead, people take advantage of my situation. |
| סְ֭בָבוּנִי פָּרִ֣ים רַבִּ֑ים | 13 | My enemies are like dangerous animals who threaten me. Many proud and strong bulls have surrounded me, I am outnumbered; mighty ones of Bashan have surrounded me, I am out-strengthened. |
| פָּצ֣וּ עָלַ֣י פִּיהֶ֑ם | 14 | They have opened their mouth wide against me to devour me, like a mauling and roaring lion, warning off anyone else who might get involved to help. I am terrified. I can barely stand or move. |
| כַּמַּ֥יִם נִשְׁפַּכְתִּי֮ וְהִתְפָּֽרְד֗וּ כָּֽל־עַצְמ֫וֹתָ֥י הָיָ֣ה לִ֭בִּי כַּדּוֹנָ֑ג נָ֝מֵ֗ס בְּת֣וֹךְ מֵעָֽי׃ | 15 | I am poured out like water and all of my bones are disjointed because of my emotional distress; my heart is like wax; it is melted like wax in the midst of my interior, disappearing and dying. |
| יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ ׀ כֹּחִ֗י וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי׃ | 16 | My strength has dried up like a potsherd, thrown out as useless, and my tongue clings to the roof of my mouth and I am as good as dead, because you place me in the dust of death, —yes, you are ultimately to blame— |
| כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי | 17 | because dogs have surrounded me, a company of evildoers has encompassed me, like a lion (they have encompassed) my hands and my feet. |
| אֲסַפֵּ֥ר כָּל־עַצְמוֹתָ֑י | 18 | I'm so weak and frail that I can count all of my bones; but the onlookers, they look, they gaze at me, but not out of compassion. They are taking satisfaction in my situation and anticipating my death. |
| יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם | 19 | They divide my clothes among themselves and cast a lot for my garment, as if I was already dead. They consider me as good as dead. |
| וְאַתָּ֣ה יְ֭הוָה אַל־תִּרְחָ֑ק | 20 | But you, YHWH, don’t be far! My strength, hurry to my aid! |
| הַצִּ֣ילָה מֵחֶ֣רֶב נַפְשִׁ֑י | 21 | Rescue my life from a sword, my only (life) from a dog’s power, |
| ה֭וֹשִׁיעֵנִי מִפִּ֣י אַרְיֵ֑ה | 22 | save me from a lion’s mouth! Even though you haven't yet, I know you will deliver me. I will proclaim: You answered [and saved me] from wild oxen’s horns. |
| אֲסַפְּרָ֣ה שִׁמְךָ֣ לְאֶחָ֑י בְּת֖וֹךְ קָהָ֣ל אֲהַלְלֶֽךָּ׃ | 23 | I will announce your name to my brothers, they will all know why your name is famous; I will praise you in the midst of the community. |
| יִרְאֵ֤י יְהוָ֨ה ׀ הַֽלְל֗וּהוּ כָּל־זֶ֣רַע יַעֲקֹ֣ב כַּבְּד֑וּהוּ וְג֥וּרוּ מִ֝מֶּ֗נּוּ כָּל־זֶ֥רַע יִשְׂרָאֵֽל׃ | 24 | You who fear YHWH: praise Him! All you offspring of Jacob: honour Him! All you offspring of Israel: be in awe of Him! Don't accuse him of any injustice! |
| כִּ֤י לֹֽא־בָזָ֨ה וְלֹ֪א שִׁקַּ֡ץ עֱנ֬וּת עָנִ֗י וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃ | 25 | Because he has not regarded as worthless nor detestable the sufferer’s affliction. Suffering itself is something purposeful and valuable in YHWH's eyes. He has not hidden his face from him. Crying out is not in vain and YHWH does not ignore the afflicted but he has heard when he cries to him for help. |
| מֵ֥אִתְּךָ֗ תְֽהִלָּ֫תִ֥י בְּקָהָ֥ל רָ֑ב | 26 | My praise among a great community is from you. The very motivation to praise you comes from you and what you have done; I will fulfill my vows in the presence of those who fear Him. Everyone will know what you have done for me and everyone will have a reason to praise. |
| נְדָרַ֥י אֲ֝שַׁלֵּ֗ם נֶ֣גֶד יְרֵאָֽיו׃ יְהַֽלְל֣וּ יְ֭הוָה דֹּ֣רְשָׁ֑יו יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃ | 27 | Through my own suffering, I have come to understand the suffering of others, and after being rescued and saved, I'll organise a fellowship meal. The afflicted will eat and be satisfied. They can take comfort and expect the same outcome as my affliction, recognising that it is not in vain to seek you - they will end up praising you in their deliverance, too; those who seek him will praise YHWH. A toast: May your heart live forever! |
| יִזְכְּר֤וּ ׀ וְיָשֻׁ֣בוּ אֶל־יְ֭הוָה כָּל־אַפְסֵי־אָ֑רֶץ | 28 | The result of you delivering me is much bigger than this community - YHWH is due all praise from his earthly subjects everywhere. Though once near you, they are currently far off, so: Let all of the ends of the earth consider so that they will return to YHWH, so that all of the families of the nations will worship before you , fulfilling the promise that all families of the earth would be blessed, |
| כִּ֣י לַ֭יהוָה הַמְּלוּכָ֑ה וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃ | 29 | because the kingdom is YHWH’s and he rules over the nations. |
| אָכְל֬וּ וַיִּֽשְׁתַּחֲוּ֨וּ ׀ כָּֽל־דִּשְׁנֵי־אֶ֗רֶץ לְפָנָ֣יו יִ֭כְרְעוּ כָּל־יוֹרְדֵ֣י עָפָ֑ר וְ֝נַפְשׁ֗וֹ לֹ֣א חִיָּֽה׃ | 30 | The poor and afflicted will be joined by the healthy and prosperous. All of the strong ones of the earth have eaten and worshipped; But their health can't save them from the inevitable: all of those going down to dust will kneel before him - even though he hasn't saved his life. |
| זֶ֥רַע יַֽעַבְדֶ֑נּוּ יְסֻפַּ֖ר לַֽאדֹנָ֣י לַדּֽוֹר׃ | 31 | The grand community is comprised not only of those here and now: future generations will serve him; it will be proclaimed concerning the Lord to the generation that YHWH does not abandon, after all and that he has acted justly towards his creation... |
| יָ֭בֹאוּ וְיַגִּ֣ידוּ צִדְקָת֑וֹ לְעַ֥ם נ֝וֹלָ֗ד כִּ֣י עָשָֽׂה׃ | 32 | Let them come so that they tell His righteous deed to a people being born - what He has done, so that his saving actions, which underline his faithfulness, produce his praise. |
Story Triangles
(Click diagram to enlarge)
Assumptions Table
This resource is forthcoming.
There are currently no Imagery Tables available for this psalm.
Bibliography
Footnotes
- ↑ Common-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/ANE background - beliefs and practices that were widespread at this time and place. This is the background information necessary for understanding propositions that do not readily make sense to those who are so far removed from the culture in which the proposition was originally expressed.
- ↑ Local-ground assumptions are those propositions which are necessarily true if the text is true. They include both presuppositions and entailments. Presuppositions are those implicit propositions which are assumed to be true by an explicit proposition. Entailments are those propositions which are necessarily true if a proposition is true.
- ↑ Whereas local-ground assumptions are inferences which are necessarily true if the text is true, play-ground assumptions are those inferences which might be true if the text is true.