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Verse-by-Verse Notes (Academic)

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Welcome to the Verse-by-Verse Notes for Psalm 22!

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.

A link to the part of the overview video where the verse in question is discussed.
The verse in Hebrew and English.^[1]
An expanded paraphrase of the verse.^[2]
A grammatical diagram of the verse, which includes glosses for each word and phrase.^[3]
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

Psalm 22 is one of the best-known laments in the Psalms due to its multiple mentions in the Gospel account. It recounts the suffering of the psalmist, David, in the absence of any sign of YHWH's protective presence.^[4] The background events preceding the psalm's composition/recitation include the following:

There is also significant progression of events and time throughout the psalm itself, especially with the sudden arrival of the psalmist's assurance in v. 22: "you answered me!"

Prior to the speech time of Psalm 22, David has experienced danger in the absence of any answer from YHWH, while onlookers mock David and prepare for his death. Nevertheless, David's experience of suffering was not in vain but did, in fact, have a purpose (including the praise of the nations, as the end of the psalm will reveal). YHWH had not, in fact, hidden his face. Thus, YHWH answers David's cries for mercy, and the second half of the psalm (vv. 23–32) relates David's commitment to hold a thanksgiving festival to celebrate his deliverance, which would then result in the praise of the nations, not only of his day, but also into the future.

The primary participants include the following:

The psalmist is identified as David in the superscription, though, reflecting the community's attitude towards him in his state of suffering, he feels as low and unclean as "a worm and not a man" (v. 7). With the exception of v. 9, in which he quotes the speech of those mocking him, David is the speaker throughout the psalm.
YHWH is identified as David's God, as well as "the one sitting enthroned on Israel's songs of praise" (v. 4). He is the addressee for most of the psalm.
As for David's community, Israel's ancestors are mentioned first (vv. 5–6), as having trusted YHWH on previous occasions. As soon as he receives response from YHWH (v. 22b), David is eager to make his praise heard in the congregation of his people, so that others who have experienced suffering or affliction will be encouraged to celebrate with him, since YHWH has not despised the sufferer or afflicted one.
David's enemies are those who delight in his state of suffering and wait to take advantage of his imminent death. They threaten David throughout vv. 13–22 both verbally and physically. They are also judged to be the mocking speakers of v. 9.
The nations are introduced only in the last five verses. They are called to consider the testimony of David's salvation, so that they will turn and worship YHWH along with future generations.

The relationships between these participants can be visualized as follows:

Poetically, the psalm can be divided into sections of Confusion (vv. 2–11), Crisis (vv. 12–22), and Celebration (vv. 23–32), as illustrated in our At-A-Glance visual:

Poetic Features

Near and Far

Since the distance portrayed between YHWH and the psalmist is key to understanding the suffering of the psalmist, in that, if YHWH has abandoned him, the inevitable result is death.

The repeated root רחק, far, occurs at critical points within the psalm (vv. 2, 12, 20). This is contrasted with the nearness of trouble (v. 12b, צָרָה קְרוֹבָה) and the surrounding (סבב, כתר, נקף) of the psalmist's enemies (vv. 13a–b, 17a–b). The psalmist even speaks of his heart melting "within his interior" (v. 16d; בְּתוֹךְ מֵעָי). On the other hand, the same בְּתוֹךְ preposition, "within, inside," is used to speak of "the midst of the community" (v. 23b, בְּתוֹךְ קָהָל), among whose presence the psalmist delights in praising YHWH after YHWH answers him. In the final section of the psalm (vv. 28–32) the distance is portrayed by the nations being described as "all the ends of the earth" (v. 28a, כָּל־אַפְסֵי־אָרֶץ); nearness is portrayer by their need to (re)turn to a common point of origin, YHWH (יִזְכְּרוּ וְיָשֻׁבוּ אֶל־יְהוָה), when they consider the deliverance of the psalmist. The result of this salvation is that even those who are as far away as physically possible ("all the ends of the earth") are those who need to do the turning and drawing near to YHWH, not the other way round, since YHWH was always near, even in the midst of suffering.

Verbs of Communication

The contextual domain of communication is repeated throughout the psalm. In v. 3, God had not answered, despite his crying out, whereas his ancestors cried out and were rescued (v. 6). The onlookers, on the other hand, mock him (v. 8), while the opening of their mouth as if to roar (v. 14; שֹׁאֵג) is contrasted with the psalmist's words of groaning (v. 2, דִּבְרֵי שַׁאֲגָתִי). In the depth of the psalmist's suffering, he is able to count (ספר) all his bones (v. 18a). Numerically,^[5] this verb falls at the exact centre of the psalm, confirming its structural importance. The same root provides a lexical inclusio for the third poetic section (vv. 23a, 31b). By v. 22 David considers God to have answered him (עֲנִיתָנִי), immediately followed by the root ספר again (v. 23a). The root repeated from v. 3 and 22 is homophonous with terms of affliction and poverty throughout the psalm (v. 25, עֱנוּת עָנִי; v. 27, עֲנָוִים)—those whom YHWH hears when they call to him (v. 25c). In the end, YHWH's actions will be proclaimed (v. 31) to the next generation, who, will come and tell (v. 32) those after them what YHWH has done.

The reader is left wondering if YHWH will ever answer the psalmist after he judges that, "you do not answer" in v. 3b. Soon, however, the declaration arrives: "you answered me!" (v. 22b). The roots for the poor and afflicted (vv. 25b, 27a) remind the reader of the verb in v. 22b—will YHWH also answer them? The answer is offered in v. 25c: "he heard when he cried to him for help." By the end of the psalm, the psalmist is no longer concerned who is recounting the salvation that YHWH has brought about, rather, what's important is simply that it is being told (יְסֻפַּ֖ר) and re-told (v. 31), so that those who hear it will tell it again (v. 32).

A Chiasm of Enemies

The development of the images employed to describe the psalmist's enemies throughout the first half of the psalm's central section is followed immediately by the numerically central word of the psalm, "I can count" (אֲסַפֵּר; v. 18). As the psalm's second half begins, the reversal of these four images in chiastic fashion produces the expectation of the reversal of the psalmist's suffering and the arrival of his deliverance. Indeed, this arrival occurs immediately following the final mention of "bulls/oxen"—one of the most prominent words of the psalm, "you answered me (עֲנִיתָנִי)!" The chiastic structure not only spans most of this central section, but also guides the reader/hearer through the depths of the suffering and out the other side, to a new hope.

Superscription (v. 1)

Hebrew	Verse	English
לַ֭מְנַצֵּחַ עַל־אַיֶּ֥לֶת הַשַּׁ֗חַר מִזְמ֥וֹר לְדָוִֽד׃	1	For the director. According to "The Doe of the Dawn." A psalm. By David.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

For the director. According to "The Doe of the Dawn." A psalm. By David.

Verse 1 consists of the psalm's superscription, which provides information concerning both the author and the melody of the psalm.

On the phrase for the director, see our discussion at לַמְנַצֵחַ and the Translation Challenges.^[6]
The most probable functions of the preposition עַל here are either "accompaniment ('with, along with, together with'),"^[7] that is, indicating an instrument,^[8] or norm, that is, "the basis on which an act is performed."^[9] We prefer the latter view, hence our gloss according to.^[10]
For By David, see our discussion of לְדָוִד.

Confusion (vv. 2-11)

The use of "my God" in v. 2 provides an inclusio with "you are my God" at the end of v. 11, the only two occurrences of אֵל in the psalm.

This section is composed of the two speech acts, petition and lament:

vv. 2-3

This section provides an introduction to the entire psalm and can be summarized by the first question posed: "My God, my God, why have you abandoned me?"

v. 2

Hebrew	Verse	English
אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי	2a	My God, my God, why have you abandoned me?
רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי׃	2b	[Why are you] far from my protection, [far from] my words of groaning?

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

My God, my God, I am at the end of my crying out. Normally, I enjoy and can even expect your presence, but now I do not, so I ask why have you abandoned me? [Why are you] far from my protection, [far from] my words of groaning? There is no one helping me—if you are not here to protect me, no one will.

Notes

Summary
Notes

Verse 2 begins the body of the psalm with the psalmist's emotional appeal to God not to abandon him nor to be far from him.

This is a unique repetition of my God, my God in the Bible, with "I will praise you with a lyre, God, my God" (Ps 43:4) coming the closest.^[11] Other repetitions also communicate this heightened appeal or emotional weight, as in “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!" (2 Sam 18:33, ESV).
The Why...? sets up one of the main questions for the psalm. The psalmist searches for an answer until, finally, it is revealed in v. 25 that YHWH had not actually abandoned him. Nevertheless, the interrogative of this verse is best understood as an indirect speech act, providing a directive, as the psalmist begs God not to abandon him.^[12]
For the contribution of far towards the psalm's poetry, see the poetic feature Near and Far.^[13]
Groaning is an "action by which animals, humans, or deities produce a full, deep, prolonged sound as made by a lion... associated with aggression, but also with suffering" (SDBH).

v. 3

Hebrew	Verse	English
אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה	3a	My God, I cry out by day but you do not answer;
וְ֝לַ֗יְלָה וְֽלֹא־דֽוּמִיָּ֥ה לִֽי׃	3b	and by night, and I am not silent.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

My God, I cry out by day but you do not answer; and by night, and I do not stop; I am not silent.

Notes

Summary
Notes

Verse 3 explains the extent and duration of the psalmist's calling out, to which YHWH has, apparently, not yet answered.

My God provides yet another vocative, the third of four before v. 20.
The adverbial interpretation of לַיְלָה as by night is evident in all the ancient versions,^[14] as parallel to by day (יוֹמָם), providing a word pair, that is, continuously.^[15]
For the contribution of you do not answer to the psalm's poetry, see the poetic feature Verbs of Communication.
For לֹא followed by a noun as a particle of (non)existence in place of the expected אֵין, compare "there is no injustice in him" (Ps 92:16).^[16] As a result, "silence" is strictly considered the grammatical subject of the clause.^[17] The choice of לֹא is probably for purposes of euphony in this poetic line: velayyelah velo-dumiyyah li.

vv. 4-11

The content of this section could be summarized as "But you are holy, enthroned on Israel's songs of praise. You rescued our ancestors and you have been my God since I was in the womb. Now I only feel alone and mocked."

v. 4

Hebrew	Verse	English
וְאַתָּ֥ה קָד֑וֹשׁ	4a	But you are holy,
י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃	4b	the one sitting enthroned on Israel’s songs of praise.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

But you are holy, the one sitting enthroned on Israel's songs of praise, because your continual loyalty gave Israel continual reason to recognize your faithful rule and their king.

Notes

Summary
Notes

Verse 4 begins to outline reasons for continued trust in YHWH—he is praised by Israel for a reason.

The present verse introduces the first macrosyntactic discontinuity, indicated by the topic shift, but you and the vocative (the fourth and last until v. 20).^[18]

Although we might expect a preposition following יוֹשֵׁב as a participle of "one who inhabits" (DCH), there are examples with prepositions,^[19] but also bare nominals,^[20] without any apparent variation in sense.

For the imagery of Israel's praise as a throne, see the following imagery table:^[21]

"the one sitting enthroned on Israel’s songs of praise" (v. 4)
	physical throne	Israel's praise
Position	within a royal palace	within the congregation of YHWH's people
Function (1)	to prop up the king in his exalted state	to recognize YHWH's exalted state
Function (2)	to indicate kingship (cf v. 29)	to recognize YHWH's kingship
Stability	the king is continually sitting and ruling	Israel's praise is constant
Blend	YHWH's throne is composed of praise
Implicatures	Israel's praise recognizes YHWH as king. YHWH has every right to Israel's praise and to assume a position of recipient of praise. YHWH has the responsibility to lead and protect his subjects.
Prominence	HIGH The image is used in a unique vocative expression. It is placed in a negative section of the discourse, such that the positive appellation of YHWH increases its significance. The root הלל becomes important later on in the psalm (see vv. 23, 24, 26, 27) and is hinted at in the psalm's first half only here.

The root praise (הלל) will be picked up again four times in the second half of the psalm (v. 23b, 24a, 26a, 27c). See the following Venn diagram for an exploration into the connotations of both the Hebrew word and the English gloss.

v. 5

Hebrew	Verse	English
בְּ֭ךָ בָּטְח֣וּ אֲבֹתֵ֑ינוּ	5a	Our ancestors trusted you;
בָּ֝טְח֗וּ וַֽתְּפַלְּטֵֽמוֹ׃	5b	they trusted and you rescued them.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Indeed, after rescuing them in the Exodus event, you became Israel's praise (Deut 10:21). Even when they, too, had dangerous situations, our ancestors trusted you; they trusted and you rescued them.

Notes

Summary
Notes

Verse 5 explains, in an emotional combination of confused frustration and hope, that YHWH had given the psalmist's ancestors reason to trust him.

This verse continues the psalmist's reasons to trust God in the present, since "The congregation expects him to be no less 'loyal' and merciful and faithful to the present generation than he used to be to the Fathers, and by this thought their own faith is strengthened."^[22] Such a recollection could potentially portray the psalmist's emotions as confident and hopeful that God can do it again, though we understand confusion and frustration to dominate the present section. (Why is YHWH not answering now, as he has done in the past?)
The suffix on our ancestors is plural (not, "my ancestors"), offering a momentary inclusion of the community, which will disappear again until v. 23, becoming a common theme after the lonely situation of vv. 12–22.
Because Biblical Hebrew contains no example of בטח followed by the stimulus of trust without a preposition,^[23] it is a target language issue whether to translate the verb phrase as "Our ancestors trusted you" (CEV) or "Our ancestors trusted in you" (CSB). As a standard example of "figurative contact (by means of mental process),"^[24] we prefer the former. As illustrated in the macrosyntax image at v. 4, the prepositional complement is fronted both here and in v. 6, probably indicating a restrictive focus reading.^[25]

v. 6

Hebrew	Verse	English
אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ	6a	They called to you and they were delivered;
בְּךָ֖ בָטְח֣וּ וְלֹא־בֽוֹשׁוּ׃	6b	they trusted you and they were not disappointed.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

They called to you and they were delivered; they trusted you and they were not disappointed. I can expect you to answer me now because of your faithfulness to previous generations. I, too, can expect not to be disappointed.

Notes

Summary
Notes

Verse 6 continues to explains the ancestors' successful appeals to YHWH for help, which David was not currently experiencing.

Just as in v. 5, here we have the repetition not only of the verb they trusted (בָטְחוּ) but also the prepositional phrase you (בְּךָ). Again, the phrase "you" (בְּךָ) is fronted. This time, however, the fronting is probably not for pragmatic motivations of focus, but for the sake of poetic structure (inclusio), repeating the structure from the beginning of v. 5 and maintaining the waw at the end of each clause and line throughout these verses.

Although this is the sole occurrence of בושׁ in the psalm, the idea of shame is central to the message of the psalm, as right now the psalmist is feeling shamed by society (vv.7-9). Since, however, "our ancestors" as a whole are those experiencing בושׁ, it seems the internal result is more in view. In other words, their trusting in YHWH paid off and lived up to their expectations, rather than avoiding the external expectations, which could have resulted in societal shame and their loss of respect among the community. Thus, we favor the gloss disappointed (see, e.g., NASB, RSV) rather than shamed (see, e.g., CEB, ESV, NIV, NKJV).

v. 7

Hebrew	Verse	English
וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־אִ֑ישׁ	7a	But I am a worm and not a man;
חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם׃	7b	I am scorned by mankind and despised by people.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

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.

Notes

Summary
Notes

Verse 7 begins the psalmist's complaint about how his community and society viewed him as a result of his abandonment by YHWH.

This verse begins with an overt topic shift, but I, from "our ancestors," adding to the contrast between the ancestors' not being disappointed, while the psalmist is considered a worm, scorned and despised.
Worm is "a general term for worms of all kinds; ≈ associated with uncleanness, decay, and insignificance,"^[26] which "appears in contexts of disease, decay, torture and the dehumanizing of people... As an image of minimal life, the worm sometimes represents people reduced to something less than human."^[27] It reflects the psalmist's understanding of society's view of him, not his own self-estimation.^[28]

"But I am a worm and not a man" (v. 7)
	animal	people's estimation of the psalmist
Position	in the dirt	in the dust of death (v. 16)
Size	small	insignificant (v. 13)
Association	decay	impending death (v. 19)
Social importance	not cared for by society	rejected by society (v. 8)
Social standing	unclean (Lev 14:41–42)	ritually unclean; not to be helped
Blend	David is as insignificant and unclean as a worm
Implicatures	The psalmist should be left to die.
Prominence	MEDIUM The image is introduced by metaphor (not simile) and thus takes on extra prominence as being a worm, not being like a worm. At the same time, the assertion implicitly takes on the words of his mocking onlookers, not his own assessment of himself.

The construct chains convey the verbal notion and the subject of that verbal notion, so object of scorn of mankind ➞ scorned by mankind and despised of people ➞ despised by people.
The mockers, mentioned in the following verses (vv. 8–9) are the most plausible referents of people in "despised by people." It is the first mention of David's enemies, being those who delight in his state of suffering and wait to take advantage of his imminent death. They threaten David throughout vv. 13–22 both verbally and physically. See the following Venn diagram for an exploration into the connotations of both the Hebrew word and the English gloss.

v. 8

Hebrew	Verse	English
כָּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י	8a	Everyone who sees me mocks me;
יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃	8b	they open [their] mouth wide; they shake [their] head.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Everyone who sees me mocks me; they open [their] mouth wide; they shake [their] head and say, mockingly,

Notes

Summary
Notes

After describing himself in the previous verse as one who is "despised by people" (v. 7), he now relates the onlookers' scoffing and mocking.

The fronted agent everyone who sees me indicates a topic shift from the first person of v. 7, which lasts until the next topic shift in v. 10 ("you").
Because Biblical Hebrew contains no example of hiphil לעג followed by the experiencer without a preposition,^[29] it is a target language issue whether to translate the verb phrase with a construction that does not require a prepositional phrase, such as "Everyone who sees me mocks me" (CSB) or one that does not, such as "All who see me jeer at me" (CJB). As a standard example of לְ as "experienced relationship,"^[30] we prefer the former.
The idiom יַפְטִירוּ בְשָׂפָה only appears here in the Bible, defined by SDBH as "literally: to open with the lip; hence: = action by which humans are curling their lips ► as a mocking gesture." Other similar expressions are found with qal פער and hiphil רחב in "Men have gaped at me with their mouth (פָּעֲרוּ עָלַי בְּפִיהֶם)" (Job 16:10, ESV) and "They open wide their mouths against me (וַיַּרְחִיבוּ עָלַי פִּיהֶם)" (Ps 35:21, ESV), respectively.
For the idiom "shaking the head" as a mocking gesture, see also 2 Kings 19:21; Psalm 109:25; Lamentations 2:15; Ben Sira 12:18, and with the preposition בְּ "with" in Job 16:4; Ben Sira 13:7.
All of these indications of mocking reflect the typical response of onlookers—namely, that anyone who suffers must deserve it (see Job; Pss 35:15–16; 69:20–21; 71:7–11; 109:25).

v. 9

Hebrew	Verse	English
גֹּ֣ל אֶל־יְהוָ֣ה יְפַלְּטֵ֑הוּ	9a	"Commit [it] to YHWH! —Let him rescue him;
יַ֝צִּילֵ֗הוּ כִּ֘י חָ֥פֵֽץ בּֽוֹ׃	9b	let him deliver him, because he is pleased with him."

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

"Commit [it] to YHWH! —Let him rescue him; let him deliver him, because he is pleased with him." Since you are not answering me, they have concluded that you cannot be pleased with me.

Notes

Summary
Notes

Verse 9 recounts the quoted speech of the mockers (introduced in v. 8) toward the psalmist. They conclude that, in light of David's suffering, YHWH cannot be pleased with him.

The entire quoted speech should be understood as an indirect speech act of mocking David's suffering.
The verb גלל literally means "to roll," used here as an expression of an "action by which humans show their confidence in a deity by putting difficult matters in that deity's hands, ◄ like a heavy stone is rolled on to someone else who is more able to carry it" (SDBH), for which, see also Psalm 37:5 and Proverbs 16:3. Though the consonants of this verb, commit [it] (גל), could be read as an indicative (and have been interpreted as such by the ancient versions), we prefer the MT's imperative, as discussed in the exegetical issue, The Text, Grammar and Participants of Psalm 22:9. In this case, the addressee must be David himself. Then, following most modern versions (as well as the LXX and Jerome), we understand the two yiqtols in the following clauses as jussives: "Let him... let him..." Thus, the addressee shifts back to their own group of mockers.

In the fourth clause of v. 9, it is possible to interpret the "delighting" as David in YHWH, or YHWH being pleased with David. We have preferred the continuation of the ironic and sarcastic tone throughout the verse, such that the mockers do not really believe God is pleased with David—hence his grave situation. See also the parallel passage in Psalm 18:20: "He brought me out into a spacious place; he rescued me because he delighted in me (כִּי חָפֵץ בִּי)" (NIV; cf. Ps 41:12).

v. 10

Hebrew	Verse	English
כִּֽי־אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן	10a	However, you are the one who took me out of the womb,
מַ֝בְטִיחִ֗י עַל־שְׁדֵ֥י אִמִּֽי׃	10b	who made me feel secure upon my mother's breasts.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

However, I have trusted you since birth. You brought me into being; you cannot leave me destitute. You are the one who took me out of the womb, who made me feel secure upon my mother's breasts.

Notes

Summary
Notes

Verse 10 returns from his adversaries' words to recount further reasons the psalmist should be able to trust YHWH now.

For the adversative interpretation of כִּי as however, see Jerome;^[31] cf. "but" (CEB, KJV, REB) and "yet" (ESV, NASB, NIV).^[32]
The verb took out (גחה) only appears here in the Bible, apparently meaning pull out (HALOT) or extract.^[33] Along these lines, the LXX has "draw out" and Targum Psalms "take out."^[34]
The midwife imagery in both vv. 10 and 11 highlights the psalmist's reliance upon YHWH and serves to "remind God of his responsibility for his creature. God brought him into being. He ought not now permit him to die destitute."^[35]

"However, you are the one who took me out of the womb, who made me feel secure upon my mother’s breasts. I have been cast upon you from the womb; you have been my God from my mother’s womb." (vv. 10–11)
	midwife	YHWH
Characteristic	trustworthy	trustworthy
Characteristic	qualified to fulfill their role	qualified to fulfill his role
Function	leads into life	preserves in life (v. 30)
Function	legitimizes baby's birth	legitimizes David's existence^[36]
Function	catches the helpless baby	rescues the helpless psalmist
Function	protects baby	protects David^[37]
Blend	YHWH was David's midwife and primary care-giver
Implicatures	YHWH has the authority to give life. YHWH is a trustworthy life-giver and sustainer.
Prominence	MEDIUM The image is rare, though not unique (see Ps 71:5–6). Nevertheless, it occupies two whole verses and provides the grounds for which YHWH should care for David in the present moment—namely, he has done it his whole life.

v. 11

Hebrew	Verse	English
עָ֭לֶיךָ הָשְׁלַ֣כְתִּי מֵרָ֑חֶם	11a	I have been cast upon you from the womb;
מִבֶּ֥טֶן אִ֝מִּ֗י אֵ֣לִי אָֽתָּה׃	11b	you have been my God from my mother's womb.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

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.

Notes

Summary
Notes

Verse 11, just as the previous verse, continues to implicitly question why, if YHWH was faithful to protect David in the past, is he not doing so now?

As mentioned above, the repetition of my God provides an inclusio to close the entire first section (vv. 2–11). In terms of global speech act, v. 12 will also return to the petition (cf. vv. 20–22), just as this section began (in v. 2).

Crisis (vv. 12-22)

The psalmist complains of his suffering in the first poetic section of Psalm 22 (vv. 2–11) and celebrates the deliverance thereof in the third and final poetic section (vv. 23–32). The central section (vv. 12–22) contains the description of the psalmist's suffering in this psalm with all its graphic and gory imagery. It mentions bulls, lions, dogs and piercing/a sword (vv. 13–17), followed by the same elements in reverse order (vv. 21–22). See the introduction for discussion of the poetic feature Chiasm of Enemies.

vv. 12-19

The content of this section could be summarized as "Do not be far from me, because trouble is near and I am surrounded by enemies; because there is no one helping, and they are just waiting for me to die." The global speech acts consist of a petition (v. 12) and a lament (vv. 13–19), just as vv. 2–11, though the dominant emotions are the psalmist's terror and helplessness.

v. 12

Hebrew	Verse	English
אַל־תִּרְחַ֣ק מִ֭מֶּנִּי	12a	Do not be far from me,
כִּי־צָרָ֣ה קְרוֹבָ֑ה	12b	because trouble is near;
כִּי־אֵ֥ין עוֹזֵֽר׃	12c	because there is no one helping.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Since I normally enjoy and can therefore expect your presence and proximity, I request that you do not 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 they consider me responsible and deserving of my suffering. Instead, people take advantage of my situation.

Notes

Summary
Notes

Just as in verse 2, verse 12 once again begs YHWH not to be far, since trouble is near.

The present verse repeats the root far רחק for the first time since v. 2, and not again until v. 20, as described by the Near and Far poetic feature. While God is called not to be far, trouble is said to be near. We also have the root help (עזר) only here and in v. 20, at the beginning of the final subsection of vv. 12–22.

The two instances of because (כִּי) provide double grounding for the jussive do not be far, indicating structural prominence.^[38]
"Being far" amounts to abandonment: "Do not abandon me, YHWH! My God, do not be far from me!" (Ps 38:22, CBC), such that "they say, 'God has forsaken him; pursue him and seize him, for no one will rescue him'" (Ps 71:11, NIV). The reason for the social abandonment with no one helping becomes clear in the next verse with the mention of bulls, since "in the ancient Near East, these images of bulls and lions represent images of power and strength, indicating these are no ordinary enemies but are menacing and powerful enemies that would discourage others from getting involved."^[39]

v. 13

Hebrew	Verse	English
סְ֭בָבוּנִי פָּרִ֣ים רַבִּ֑ים	13a	Many bulls have surrounded me;
אַבִּירֵ֖י בָשָׁ֣ן כִּתְּרֽוּנִי׃	13b	mighty ones of Bashan have surrounded me.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

My enemies are like dangerous animals who threaten me. Many proud and strong bulls have surrounded me, so I am outnumbered; mighty ones of Bashan have surrounded me. There is no way I can match their strength.

Notes

Summary
Notes

Continuing to open up a section of crisis, verse 13 portrays the psalmist's enemies as mighty bulls.

"The ancients considered the bull as one of the strongest and most potentially dangerous land animals."^[40] For discussion of the imagery of bulls, see the following table:

"Many bulls have surrounded me; mighty ones of Bashan have surrounded me. They have opened their mouth wide against me like a mauling and roaring lion... save me ... from wild oxen’s horns" (vv. 13–14, 22)
	bull	David's enemies
Predator	bull	enemies
Prey	smaller animal	David
Weapon	horns	manipulation, cursing, mockery
Number/size	many... mighty ones of Bashan	numerous and large
Action	mauling, impaling	physical threats
Attitude	proud and self-reliant	proud and self-reliant ^[41]
Blend	David's enemies are as threatening as a herd of bulls
Implicatures	Socially / physically strong enemies have let their arrogance get the better of them and are ready to attack David's reputation.
Prominence	MEDIUM The image is repeated in vv. 13–14 and 22. Accompanied by dogs, lions and swords/piercing, they appear in symmetrical order and summarize the physical threat of David's enemies throughout vv. 13–22.

Verbs portraying a surrounding action illustrate the "closeness of trouble" mentioned in v. 12. Indeed, the same verb in identical form, סְבָבוּנִי, is repeated in v. 17, as illustrated in the poetic structure (see v. 12 above).
Bashan was known for large cattle with good grazing land, so often symbolic of human pride (as in Amos 4:1).^[42]

v. 14

Hebrew	Verse	English
פָּצ֣וּ עָלַ֣י פִּיהֶ֑ם	14a	They have opened their mouth wide against me
אַ֝רְיֵ֗ה טֹרֵ֥ף וְשֹׁאֵֽג׃	14b	like a mauling and roaring lion.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

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.

Notes

Summary
Notes

Verse 14 develops the image of the psalmist's enemies as lions, opening their mouths against him both in direct verbal threats and, perhaps, as a warning for anyone who would dare intervene to help.

The enemies are probably to be equated with the onlookers in vv. 8–9 above, but now instead of opening their mouth to mock (v. 8), they have opened their mouth wide with verbal threats both against me and against any who would step in to help me.^[43] A number of modern translations understand the עַל phrase as directional "at me," such as the RJPS: "They open their mouths at me."^[44] It is preferable, however, to follow "the oppositional sense,"^[45] as illustrated by the NIV: "open their mouths wide against me."
For the comparative adverbial reading of like a mauling and roaring lion (אַרְיֵה טֹרֵף וְשֹׁאֵג), see the "like" in all the ancient versions,^[46] as well as Aquila and Symmachus, with one medieval manuscript even reading כאריה explicitly.^[47]
For the lion imagery, see the following table:

"They have opened their mouth wide against me like a mauling and roaring lion ... save me from a lion’s mouth!" (vv. 14, 22)
	lion	David's enemies
Predator	lion	enemies
Prey	smaller animal	David
Weapon	mouth	manipulation, cursing, mockery
Action	tearing and roaring	physical and verbal threats
Attitude	aggressive (SDBH)	aggressive
Blend	David's enemies are as threatening as lions
Implicatures	David's fear-producing and aggressive enemies are portrayed as finishing him off. When lions roar while tearing apart their prey, no other creature will compete or intervene.
Prominence	MEDIUM The image is repeated in vv. 14 and 22. Accompanied by dogs, bulls and swords/piercing, they appear in symmetrical order and summarize the physical threat of David's enemies throughout vv. 13–22.

Furthermore, the lion was considered an unclean animal (SDBH), which makes even more ironic the psalmist's social treatment as an outcast in v. 7.
The root שׁאג, roaring, is also used to describe the psalmist's "groaning" in v. 2.

v. 15

Hebrew	Verse	English
כַּמַּ֥יִם נִשְׁפַּכְתִּי֮	15a	I am poured out like water
וְהִתְפָּֽרְד֗וּ כָּֽל־עַצְמ֫וֹתָ֥י	15b	and all my bones are disjointed;
הָיָ֣ה לִ֭בִּי כַּדּוֹנָ֑ג	15c	my heart has become like wax—
נָ֝מֵ֗ס בְּת֣וֹךְ מֵעָֽי׃	15d	it has melted within my interior.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

I am terrified. I can barely stand nor move. I am poured out like water into the dusty ground and all my bones are disjointed —there's nothing keeping me together; out of terror, my heart has become like wax— it has melted within my interior and there is no way to put the pieces back together.

Notes

Summary
Notes

Verse 15 begins to outline the psychological and physical effects of his suffering state.

For the imagery of water and wax, see the following tables:

"I am poured out like water" (v. 15)
	water	David's physiology
Substance	fluid	enemies
Nature	unstable	out of David's control
Container	solid materials	David's (disjointed and visible) skeletal structure (vv. 15, 18)
Volition	does not choose to be poured out	someone else is responsible (v. 16)
Result	left to seep into the soil	left in the dust of death (v. 16)
Blend	David's life is as unstable and ephemeral as water that is poured out
Implicatures	The psalmist's body is falling apart and losing its moisture/vigor (cf. Ps 32:4)
Prominence	MEDIUM The image is introduced by an explicit simile and vividly portrays the psalmist's physical condition. It introduces the list of physical effects of the psalmist's suffering throughout vv. 15–16, finding an inclusio in the two remarks concerning the psalmist's entire being, not limited to one body part (cf. v. 16c).

"my heart has become like wax— it has melted within my interior." (v. 15)
	wax	David's physiology
Reaction	melts with fire/heat	dissolves with the fiery suffering
Composition	changeable states	unstable
Change of state	solid to liquid	robust to unrecognizable
Blend	dissolves with the fiery suffering unstable robust to unrecognizable David's heart is as unstable as wax that melts
Implicatures	David's situation is comparable to disappearance and/or death and he has no way to stop the process.
Prominence	MEDIUM The image is introduced by an explicit simile and vividly portrays the psalmist's physical condition. It is found in the list of physical effects of the psalmist's suffering throughout vv. 15–16 (cf. my bones, my strength, my tongue) and reinforces the effect of water being poured out earlier in the verse.

These descriptions are consistent with psycho-somatic reactions to fear and trauma.^[48]
The article on both כַּמַּיִם (lit. "like the water") and כַּדּוֹנָג (lit. like the wax") should be understood as indicating a class, as illustrated by the Spanish and French versions.^[49]
The stative aspect verb determines the glossed "I have been poured out" → "I am poured out" and "have been disjointed" → "are disjointed." Further, the explicit היה copula favors the change-of-state "has become," rather than simply "is like wax" (see, e.g., the JPS, among others), which is more readily communicated by a verbless clause.

v. 16

Hebrew	Verse	English
יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ ׀ כֹּחִ֗י	16a	My strength has dried up like a potsherd
וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י	16b	and my tongue clings to the roof of my mouth;
וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי׃	16c	you place me in the dust of death.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

My strength has dried up like a potsherd, brittle and thrown out as useless, and my tongue clings to the roof of my mouth; I am as good as dead; you place me in the dust of death —yes, you are ultimately to blame.

Notes

Summary
Notes

In verse 16, the psalmist laments his state and places the blame squarely on YHWH.

For the imagery of strength as a potsherd, "a piece of broken clay jar, completely dry and brittle,"^[50] see the following table:^[51]

"My strength has dried up like a potsherd" (v. 16)
	potsherd	David's physiology
Physical characteristics	brittle and weak	brittle and weak
Physical characteristics	totally lacking moisture	totally lacking vigor and strength (Ps 32:4)
Physical characteristics	sharp	dangerous to be around
Function	useless, to be thrown out	socially useless
Blend	David's remaining strength is brittle and useless
Implicatures	David lacks strength and vigor and is, thus, good for nothing.
Prominence	MEDIUM The image is introduced by an explicit simile and vividly portrays the psalmist's physical condition (Cf. Ps 32:4). It is found in the list of physical effects of the psalmist's suffering throughout vv. 15–16 (cf. my bones, my heart, my tongue) and provides the counterpoint to images such as water and wax, which draw upon liquid states—here the opposite is the case, and the psalmist could use a little moisture (see the following clause).

The noun מַלְקוֹחָי only appears here in the Bible. The ancient versions suggest larynx,^[52] palate,^[53] gums or palate,^[54] and "the top of my palate,"^[55] in other words, the roof of my mouth. Drawing upon the more common noun for tongs (מֶלְקָחַיִם) used to snuff out the candles in the Temple,^[56] Radak (Sefer HaShorashim) asserts that our word in question here is "what is above and below the tongue" in the mouth,^[57] also with dual morphology and sharing the same action as moving up and down (like tongs) while chewing. Obviously, the sense is limited to where a tongue can be stuck in a dry mouth, so within the domain of palates and gums, "the roof of the mouth" is the most likely.
For the irony of my tongue clings to the roof of my mouth, see the Verbs of Communication poetic feature. With verbs of communication so prominent throughout the psalm, it is significant that no speech is possible with one's tongue clinging to the roof of the mouth.
The third line has fronted the phrase the dust of death, which, combined with the sudden shift to the second-person singular, you place me, makes this line particularly salient. Of course, "the dust" is mentioned again in v. 30—so is this the end for the psalmist or not? Verse 30 mentions those who do not recover from their suffering as "those going down to dust." At least at this point in the psalm, the psalmist seems to understand this as his inevitable end, in light of YHWH's apparent silence. The "dust of death" is interpreted by Targum Psalms transparently as tomb.^[58]
We prefer a habitual reading of the yiqtol you place me (תִּשְׁפְּתֵנִי).^[59]

v. 17

Hebrew	Verse	English
כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים	17a	For dogs have surrounded me,
עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי	17b	a company of evildoers has encompassed me,
כָּ֝אֲרוּ יָדַ֥י וְרַגְלָֽי׃	17c	they have pierced my hands and my feet.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

For greedy scavenging dogs have surrounded me, considering me an unclean evildoer, a company of evildoers has encompassed me, they have pierced my hands and my feet so I cannot defend myself or run.

Notes

Summary
Notes

Verse 17 returns to the image of being ‘’surrounded’’ (cf. v. 13) by his adversaries, now characterized as dogs.

The verse-initial for (כִּי) is best understood as a discourse marker, grounding the previous discourse (vv. 15–16), rather than subordinating v. 17 to the immediately preceding clause.^[60]
The verb have surrounded me (סְבָבוּנִי) is identical to that found in v. 13 (see the discussion there) and, combined with הִקִּיפוּנִי, has encompassed me in the second line, contributes to the ongoing tension discussed in the Near and Far poetic feature. The order of the constituents of the second line are in a symmetrical pattern to that of the first.
For the imagery of enemies as dogs, see the following table:

"For dogs have surrounded me ... Rescue my life from a sword, my only [life] from a dog’s power" (vv. 17, 21)
	dog	David's enemies
Predator	dog	enemies
Nature of hunting	scavenging corpses ^[61]	taking advantage of the (almost dead) psalmist
Weapon	hand (power) (SDBH)	dangerous social schemes
Number	plural	plural
Nature	unclean (SDBH)	ironically (!) unclean
Attitude	greedy	greedy
Blend	David's enemies are as threatening as a pack of dogs
Implicatures	Greedy, morally unclean enemies prepare to pounce and make the most of David's suffering.
Prominence	MEDIUM The image is repeated in vv. 17 and 21. Accompanied by lions, bulls and swords/piercing, they appear in symmetrical order and summarize the physical threat of David's enemies throughout vv. 13–22.

For a full discussion of the MT's כָּאֲרִי and our emendation to כָּאֲרוּ, see the exegetical issue The Text of Psalm 22:17b. Our conclusion favors כָּאֲרוּ, from the verb כרה "to dig," as reflected in the LXX, Peshitta, and the text of the Dead Sea Scroll 5/6ḤevPs.

v. 18

Hebrew	Verse	English
אֲסַפֵּ֥ר כָּל־עַצְמוֹתָ֑י	18a	I can count all my bones;
הֵ֥מָּה יַ֝בִּ֗יטוּ יִרְאוּ־בִֽי׃	18b	they look, gazing at me.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

I am so weak and frail that I can count all my bones; but the onlookers— they look, gazing at me, taking satisfaction in my circumstances and anticipating my death.

Notes

Summary
Notes

In verse 18, David laments his physical state and returns to society’s view of him (cf. vv. 7–9).

The verb I can count (אֲסַפֵּר) numerically introduces the central line of the psalm. Its root is significant, appearing again in the discourse shift at v. 23, as well as in the second-to-last verse of the psalm, v. 31, as discussed in the poetic feature Verbs of Communication. As reflected in the gloss, "I can count," we interpret the verb as containing epistemic possibility.
As for the meaning of counting bones, see the following imagery table:^[62]

"I can count all my bones" (v. 18)
	physical reality	hyperbole
Fully true	a dead, exposed skeleton	the psalmist feels his flesh is as good as decayed
Partially true	a very thin and frail person	the psalmist feels frail and lacks strength
Blend	David's flesh has been poured out and left without strength (cf. vv. 15–16)
Implicatures	David's enemies, as predators, have left him with no flesh. David has been suffering hunger.
Prominence	HIGH Whether hyperbolic or not, the image is portrayed as a reality. The verb "I can count" is the central word of the psalm, with high structural prominence, and begins the important pattern of this repeated root (cf. the psalm's turning point in v. 23 and the conclusion in v. 31).

The first clause in this verse creates an abrupt break from the continuity of the actions of the psalmist's enemies throughout v. 17. After the first clause, however, we return back to the adversaries with the explicit pronoun they (הֵמָּה), followed by two verbs, look and gaze.
The verbs יַבִּיטוּ יִרְאוּ should be understood as a serial verb construction, they look, gazing.^[63] As is typical of serial verb constructions in Biblical Hebrew, there is no conjunction between the two verbs, they share person, number, tense-aspect-modality values and follow only one explicit pronoun. For this analysis elsewhere, see the notes at Pss 45:5; 46:4; 78:6, 34, 41, 56.

v. 19

Hebrew	Verse	English
יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם	19a	They divide my clothes among themselves
וְעַל־לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃	19b	and cast a lot for my garment.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

They divide my clothes among themselves and cast a lot for my garment, as if I were already dead.

Notes

Summary
Notes

Verse 19 clarifies that society is now not only mocking him, but waiting for his death in gleeful expectation.

While in the previous verse, the enemies' staring "provides another way of accounting for people's looking on with satisfaction as these scavengers anticipate profiting from the suppliant's actual death,"^[64] in the present verse, "though the sick person is not yet dead, they are already dividing up his clothes (v 19), as if he were deceased."^[65] Reporting how society views him—as good as dead—the psalmist feels bitterness and disgust that no one would help, but rather they take advantage of the situation.
Following most modern English translations, we understand the לְ of לָהֶם as the recipient,^[66] most likely with a partitive sense borrowed from the verbal semantics of piel חלק, among themselves.^[67] Alternatively one could interpret לָהֶם as benefactive, "for themselves."^[68]
Despite being quite complex, the constituent order of the second line of this verse somewhat symmetrically reflects the first line, with (1) a prepositional phrase, (2) clothing with a first-person pronominal suffix, and (3) a verb phrase:

יְחַלְּקוּ בְגָדַי לָהֶם //

וְעַל־לְבוּשִׁי יַפִּילוּ גוֹרָל׃

vv. 20-22

Verses 20–22 conclude the second poetic section (vv. 12–22) with the speech act of petition (cf. vv. 2, 12; see also the repetition of the root רחק, far, in vv. 2, 12, and 20, as discussed in the poetic feature Near and far, as well as the repeated root עזר, help, in vv. 12 and 20).

The psalmist feels terror, but then relief as the section closes, caused by the discontinuity of the sudden qatal verb at the end of v. 22 (see further discussion below).

v. 20

Hebrew	Verse	English
וְאַתָּ֣ה יְ֭הוָה אַל־תִּרְחָ֑ק	20a	But you, YHWH, don’t be far!
אֱ֝יָלוּתִ֗י לְעֶזְרָ֥תִי חֽוּשָׁה׃	20b	My strength, hurry to my aid!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

But you, YHWH, don't be far! My strength, hurry to my aid!

Notes

Summary
Notes

In Verse 20, David once against begs YHWH not to be far (cf. vv. 2, 12).

The fronted pronoun (you) and the vocative (YHWH) create a strong topic shift from the previous pronoun "they" in v. 18.

The noun strength (אֱיָלוּת) is unique in the Bible, though in all likelihood related to אֱיָל, as found in Psalm 88:5 (see the notes there). Jerome and Targum Psalms understand the same sense of "my strength" in the present instance, as is also our preference.^[69]
For the construction hurry to my aid (לְעֶזְרָתִי חוּשָׁה), see also Psalms 38:23; 40:14; 70:2; 71:12. The lamed on לְעֶזְרָתִי is best read as a lamed of purpose, that is, "in order to help me."

v. 21

Hebrew	Verse	English
הַצִּ֣ילָה מֵחֶ֣רֶב נַפְשִׁ֑י	21a	Rescue my life from a sword,
מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי׃	21b	my only [life] from a dog’s power.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Rescue my life from a sword, my only [life] from a dog's power.

Notes

Summary
Notes

Verse 21 returns to the description of David's enemies as dogs and swords (cf. v. 17).

As discussed in the introduction to the section of vv. 12–22 above, the appearance of from a sword and from a dog begins the concluding half of the chiasm of terms used for enemies (continuing until the next verse).
"Power" in the phrase from a dog's power (מִיַּד־כֶּלֶב) is literally hand; "hence: = state of being in a position of control and authority over objects or people" (SDBH).^[70]
We understand the verb to be elided in the second clause, while the adjective my only (יְחִידָתִי) implies life (נְפֶשׁ) as mentioned in the first clause. For similar uses of this adjective, see also Psalm 35:17: "Rescue me (נַפְשִׁי) from their destruction, my precious life from the lions (יְחִידָתִי)!" (ESV).

v. 22

Hebrew	Verse	English
ה֭וֹשִׁיעֵנִי מִפִּ֣י אַרְיֵ֑ה	22a	Save me from a lion’s mouth!
וּמִקַּרְנֵ֖י רֵמִ֣ים עֲנִיתָֽנִי׃	22b	And from wild oxen's horns —you have answered me!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Save me from a lion's mouth! And from wild oxen's horns— wait, you have answered me! Even though you have not rescued me yet, I know now that you will.

Notes

Summary
Notes

Verse 22 concludes the chiastic description of his enemies as bulls and lions (cf. vv. 13–14), while, through an abrupt syntactic break, announcing David's certainty that now YHWH had answered him and would rescue him!

The phrases a lion's mouth (פִּי אַרְיֵה) and wild oxen's horns (קַּרְנֵי רֵמִים) complete the chiasm of enemies, as discussed in the introduction to the section vv. 12–22.
Perhaps the most common interpretation of the second line of this verse is "From the horns of the wild oxen you have answered me!" (CEB), which, unfortunately, makes little sense of the מִן preposition "from" as the origin or source of YHWH's answering and saving action.^[71] Our preferred interpretation of the unexpected form עֲנִיתָנִי, you answered me, is that of anacoluthon, which is "a syntactic break in the expected grammatical sequence within a sentence, as when a sentence begins with one construction and remains unfinished."^[72] Compare, for example, Luther 2017: "Rescue me from the jaws of the lion, and from the horns of the wild bulls—you have heard me!" ("Hilf mir aus dem Rachen des Löwen und vor den Hörnern der wilden Stiere—du hast mich erhört!"). Similar are the new sentences indicated by the punctuation in the CSB and NET,^[73] though such presentation does less justice to the line division and independent contribution of "from wild oxen's horns," after which another imperative would be expected, if not for the indicative verb form, signaling the anacoluthon.
Partially caused by the anacoluthon (see above), though also for other reasons, the word you answered me is one of the most prominent in the psalm. It also concludes the poetic section from vv. 12–22 and is found adjacent to "I will announce" (אֲסַפְּרָה) at the beginning of v. 23 (see further the poetic feature Verbs of Communication).

Celebration (vv. 23-32)

In the final poetic section of the psalm, the psalmist's enemies disappear once and for all as he celebrates his deliverance. At the same time, he also invites others to praise God along with him.

The speech acts of these verses could be broken down in more detail as follows:

Vow (v. 23): "I will make YHWH's salvation known among the community."
- Invitation (vv. 24–25): Israel, praise YHWH for his salvation, because he was never really far!
Vow (vv. 26–27): "I will make YHWH's salvation known among the community."
- Invitation (vv. 28–32): "Let the nations and future generations praise him, because kingship is his and his deeds are righteous!"

vv. 23-27

The content of these verses could be summarized as follows: "Praise him and honor him, Israel! He does not, in fact, abandon the afflicted, but hears him when he calls." Indeed, praise occurs four times in these verses, unifying the poetic sections of vv. 23–25 and 26–27:

v. 23

Hebrew	Verse	English
אֲסַפְּרָ֣ה שִׁמְךָ֣ לְאֶחָ֑י	23a	I will announce your name to my brothers;
בְּת֖וֹךְ קָהָ֣ל אֲהַלְלֶֽךָּ׃	23b	I will praise you in the midst of the community.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

And when you do, I will announce your name to my brothers so they will all know who you are and what you are all about; I will praise you in the midst of the community.

Notes

Summary
Notes

Verse 23 contains the first of David’s vows following his deliverance.

See the previous verse for how the transition into I will announce (אֲסַפְּרָה) has informed the Verbs of Communication poetic feature.^[74]
The phrase your name "stands for the things that Yahweh has done and which have brought him fame: 'I will tell my people the things for which you are famous.'"^[75] See also the citation of this verse in Hebrews 2:12.
See the poetic feature Near and Far for the contribution of the prepositional phrase in the midst of in the psalm's context. It is worth noting the contrast here with the abandoned and lonely psalmist throughout the psalm up to this point. "Being surrounded by enemies is exchanged for being surrounded by the worshipping community."^[76] Indeed, after an experience of deliverance, the rescued person would hold a thanksgiving meal to which they would invite the poor (see also Pss 26:12; 35:18; 40:10; 69:31–34; 107:31–32; 109:30; 116:17–18).^[77]

v. 24

Hebrew	Verse	English
יִרְאֵ֤י יְהוָ֨ה ׀ הַֽלְל֗וּהוּ	24a	You who fear YHWH, praise him!
כָּל־זֶ֣רַע יַעֲקֹ֣ב כַּבְּד֑וּהוּ	24b	All you offspring of Jacob, honor him!
וְג֥וּרוּ מִ֝מֶּ֗נּוּ כָּל־זֶ֥רַע יִשְׂרָאֵֽל׃	24c	And be in awe of him, all you offspring of Israel!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

So you, too, those who fear YHWH, praise him with me! All you offspring of Jacob, honor him! And be in awe of him, all you offspring of Israel! Do not even think about accusing him of any injustice!

Notes

Summary
Notes

In verse 24, David directs three imperatives towards the faithful in his community. Rather than accuse YHWH of injustice in episodes of suffering, they should be in awe of him.

Continuing the praise theme introduced in v. 23, the psalmist turns to three (probably co-referential) groups of people. The twofold use of offspring anticipates the final instance of זֶרַע ("future generations") in v. 31, providing somewhat of an inclusio for the poetic section of vv. 23-32, while the twofold use of the determiner all (כֹּל) anticipates the "all" constituents of vv. 28 and 30 (see below).
In anticipation of the כִּי in v. 25 which provides the reason for praise—the character of YHWH in his dealing with the afflicted—the importance of honoring and being in awe of YHWH in our present verse involves resisting the urge to accuse YHWH of injustice in one's suffering, as he has not, in fact, "turned his face away."

v. 25

Hebrew	Verse	English
כִּ֤י לֹֽא־בָזָ֨ה וְלֹ֪א שִׁקַּ֡ץ עֱנ֬וּת עָנִ֗י	25a	Because he has not regarded as worthless nor detestable the sufferer's affliction
וְלֹא־הִסְתִּ֣יר פָּנָ֣יו מִמֶּ֑נּוּ	25b	and he has not hidden his face from him;
וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃	25c	but he heard when he cried to him for help.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Because he has not regarded as worthless nor detestable the sufferer's affliction. In fact, Suffering itself has its purposes and is something valuable in YHWH's eyes. And he has not, in fact, hidden his face from him. YHWH does not ignore the afflicted; but he heard when he cried to him for help, so my crying out was not in vain, after all.

Notes

Summary
Notes

Verse 25 explains that YHWH was never far, but has purposes in his people’s suffering.

The because introducing the verse provides the grounds for the previous discourse (minimally, the entirety of v. 24). At the same time, it explains why YHWH has "answered" the psalmist (v. 22), as visualized in the summary story triangle of the whole psalm (see the introduction to this page).
Repeating the verb בָּזָה—the same with which the psalmist claimed to be "despised by people" in v. 7—he now claims that YHWH has not, in fact, despised (that is, regarded as worthless) the afflicted. Where people might have looked down on him, YHWH did not, which implies a central thought of the psalmist: suffering has a purpose.

v. 26

Hebrew	Verse	English
מֵ֥אִתְּךָ֗ תְֽהִלָּ֫תִ֥י בְּקָהָ֥ל רָ֑ב	26a	My praise among a great community is because of you;
נְדָרַ֥י אֲ֝שַׁלֵּ֗ם נֶ֣גֶד יְרֵאָֽיו׃	26b	I will fulfill my vows in the presence of those who fear him.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

My praise among a great community is because of you and what you have done for me; I will fulfill my vows of thanksgiving offerings in the presence of those who fear him, so that they will have reason to celebrate with me.

Notes

Summary
Notes

Verse 26 contains David’s reiteration of his vows among the great community, the results of which are explicit in the following verse.

The references to YHWH switch rapidly throughout this and the following verses (as well as verse-internally) from second-person to third-person and vice versa. We understand any second-person reference to YHWH within a verse to indicate him as the addressee, such as here, whereas verses dominated by third-person reference are judged to have Israel as their addressee, as evident throughout vv. 24–25, 29–32. In the present verse, it may be hypothesized that "those who fear him/YHWH" was a fixed expression and thus more likely to contain the third-person reference, even if addressed to YHWH directly.

The initial position of because of you (מֵאִתְּךָ) indicates a confirmation that the psalmist will praise due to no other reason than YHWH and his miraculous deliverance.^[78] The fronting of my vows (נְדָרַי) provides a brief topical introduction before the following clause's topic shift.

As also discussed in vv. 23–24, the psalm has taken a communal turn, which informs the action taken by the psalmist following the rescue from his affliction. Thus, part of the "vows" to be fulfilled would include an invitation to the poor and suffering of his community to come and give thanks to YHWH with him while sharing a communion meal.

v. 27

Hebrew	Verse	English
יֹאכְל֬וּ עֲנָוִ֨ים ׀ וְיִשְׂבָּ֗עוּ	27a	The afflicted will eat and be satisfied;
יְהַֽלְל֣וּ יְ֭הוָה דֹּ֣רְשָׁ֑יו	27b	those who seek him will praise YHWH—
יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃	27c	may your heart live forever!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

After being rescued and saved, I will organize a fellowship meal, so that the afflicted will eat and be satisfied; They can take comfort and expect the same outcome as my affliction, recognizing that it is not in vain to seek you—they will end up praising you in their deliverance, too! Indeed, those who seek him will praise YHWH— I will offer a toast: may your heart live forever!

Notes

Summary
Notes

Verse 27 explains the result of David's testimony and the result of his thanksgiving festival, followed by a blessing directed towards the afflicted community of his guests.

Some modern translations (e.g., the JPS), understand the yiqtols of this verse as jussives: "Let the lowly eat and be satisfied." Nevertheless, we prefer the indicative interpretation of the first, will eat, while וְיִשְׂבָּעוּ seems best read as a weyiqtol of result → "so that they will be satisfied" (though "and" is a sufficient gloss to communicate such in English).
This verse fulfills the actions vowed and promised in v. 26. With the communion meal prepared, the afflicted will eat and be satisfied. "The afflicted" are also described as those who seek him, so this seeking in the current context probably refers to the calling out to YHWH in moments of affliction, rather than a general cultic sense of seeking communion with YHWH.
v. 27c very abruptly introduces a line of direct speech, wherein the psalmist addresses his dinner guests directly, hence our understanding of this line as offering a toast.^[79]
This shift to directly addressing his guests in the second person and a jussive verb also breaks the pattern of third-person plural indicatives and indicates the end of this poetic section (vv. 23-27), largely held together by the repetition of praise, which we have again in v. 27b (see v. 23 above). We also have here the final use of the root afflicted (ענה) found twice in v. 25a and homophonous to the "answer" of vv. 3 and 22 (see poetic feature Verbs of Communication for discussion).

vv. 28-32

The poetic structure of the final invitation is indicated formally by the mention of "nations" in vv. 28–29 and the repetition of "all" (כֹּל) phrases in vv. 28 and 30.

The content of these verses could be summarized as follows: "Let all the nations join in the praise! Let them come and tell future generations about YHWH's acts of salvation!"

v. 28

Hebrew	Verse	English
יִזְכְּר֤וּ ׀ וְיָשֻׁ֣בוּ אֶל־יְ֭הוָה כָּל־אַפְסֵי־אָ֑רֶץ	28a	Let all the ends of the earth consider so that they will turn to YHWH,
וְיִֽשְׁתַּחֲו֥וּ לְ֝פָנֶ֗יךָ כָּֽל־מִשְׁפְּח֥וֹת גּוֹיִֽם׃	28b	so that all the families of the nations will worship before you,

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

The result of you delivering me is much bigger than this community—YHWH is due all praise from his earthly subjects everywhere. Nevertheless, they are currently far off, so, let all the ends of the earth consider when they hear what YHWH has done, so that they will turn to YHWH, so that all the families of the nations will worship before you, fulfilling your ancient promise that all the families of the earth would be blessed,

Notes

Summary
Notes

Beyond the community of Israel (verse 24), in verse 28 David exhorts even the nations to pay attention to his testimony.

It is possible to read the verbs in v. 28 as a series of future yiqtols, such as the ESV: "All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you." Nevertheless, the jussive interpretation of the first yiqtol has been preferred (see, e.g., the JPS: "Let all the ends of the earth pay heed and turn to GOD"), followed by a pair of resultative weyiqtols.
Regarding the sense of יִזְכְּרוּ, which many modern translations understand here as remember (CEV, CSV, ESV, NASB NIV, among others), we have preferred let consider, as they are supposed to ponder YHWH's deliverance of the psalmist, which they may not have heard of before and thus cannot remember.^[80] So, with this initial jussive verb the psalmist is exhorting the nations, a new participant in the psalm, to take heed to what YHWH has done for him.
The introduction of the nations also wraps up the dynamics of the Near and Far poetic feature in one and the same line: all the ends of the earth as far, yet turn to YHWH as near (see the poetic feature for more details).
The construct chain all the families of the nations (כָּל־מִשְׁפְּחוֹת גּוֹיִם) communicates "all the families found among the nations," as found explicitly in the RJPS: "and the peoples of all nations."
We have preferred to understand YHWH as the addressee of this verse, as made explicit by the pronoun of before you.^[81] See the discussion at v. 26 above.

v. 29

Hebrew	Verse	English
כִּ֣י לַ֭יהוָה הַמְּלוּכָ֑ה	29a	because kingship belongs to YHWH
וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃	29b	and he rules over the nations.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

because kingship belongs to YHWH and he rules over the nations, so he is due all praise from his earthy subjects everywhere.

Notes

Summary
Notes

Verse 29 explains why the nations should pay attention to his testimony—YHWH, the God who heard him and rescued him, is king over all the nations.

Similar to v. 25, the scope of because here stretches over the contents of the entire previous verse. The reason the nations should consider, turn and worship is not only YHWH's deliverance of the psalmist, but also because he alone rules over them. Further, the possessor, YHWH, is placed before the possessee, kingship, indicating that it can belong to no one else.

The subject of the second clause is understood as YHWH, though the pronoun he is left implicit, which is quite a common phenomenon in participial phrases.^[82]
The preposition בְּ communicates over in the verb phrase "rule over," as is common in the lexical class of ruling verbs, rather than "among the nations" or omitting an English gloss for the preposition as part of the verb phrase, as in he rules the nations (CSV).

v. 30

Hebrew	Verse	English
אָכְל֬וּ וַיִּֽשְׁתַּחֲוּ֨וּ ׀ כָּֽל־דִּשְׁנֵי־אֶ֗רֶץ	30a	All the strong ones of the earth have eaten and worshiped;
לְפָנָ֣יו יִ֭כְרְעוּ כָּל־יוֹרְדֵ֣י עָפָ֑ר	30b	all those going down to dust will kneel before him,
וְ֝נַפְשׁ֗וֹ לֹ֣א חִיָּֽה׃	30c	and he did not preserve their life.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

The poor and afflicted have been joined by those who feel healthy and prosperous. So all the strong ones of the earth have eaten and worshiped; but their health cannot save them from the inevitable: all those going down to dust will kneel before him, and even if he, YHWH, did not preserve their life as he did mine, even if, after participating in this fellowship meal, they did not experience the same deliverance I have,

Notes

Summary
Notes

Verse 30 adopts the perspective following the thanksgiving meal, in which people have eaten and are satisfied, and continues to describe the global nature of his testimony.

The mention of having eaten and worshipped in v. 30a most likely refers to the communion meal discussed in vv. 26–27, which now seems to have included the nations worshipping, and subsequently recognizing YHWH's rule as they kneel before him (hence the shift from the qatal verb אָכְלוּ to the yiqtol יִכְרְעוּ).
A number of commentators have noticed the contrast between the "afflicted" eating in v. 27 and the strong ones here.^[83] Others see the contrast between the two כֹּל constituents of the present verse, that is, between all of the strong ones of the earth and all of those going down to dust.^[84] We understand a contrast with the afflicted of v. 27 and consider the groups of the first two lines of our present verse as co-referential, as indicated by the expansion in the extended CBC: but their health cannot save them from the inevitable.
There are a number of textual issues with the last line of this verse. For details, see the exegetical issue, The Text and Grammar of Psalm 22:30.
Grammatically, the syntactic connection of v. 30c with the preceding and following clauses have been understood in a number of ways. One could understand this clause to expand upon the previous clause as an elaboration, i.e., following an explicative waw,^[85] or as a relative clause,^[86] such as the NIV: "all who go down to the dust will kneel before him— those who cannot keep themselves alive." One disadvantage of these readings is that the final line follows the strongest disjunctive accent of the verse, so one could argue that this unit is too prosodically significant to contain a mere elaboration, whether relative or not. On the other hand, some understand a stronger connection between this clause and the first clause of v. 31. This could also be relative, though as a headless relative clause: "And he who did not keep his life—his descendants shall serve him."^[87] Other possibilities are that of a conditional protasis, "And if his soul no longer lives, posterity will serve him,"^[88] or a temporal clause, "When the man himself is no longer among the living, his seed ... will serve."^[89] In support of these interpretations, both clauses (vv. 30c, 31a) are on the same line in Codex Sinaiticus.^[90] Nevertheless, all of these are logical implicatures open to interpretation, where the text itself contains only a waw. Thus, our CBC represents a non-committal approach and leaves the interpretations open within the possibilities outlined above.
The agent of the verb preserve (חִיָּה) could be understood as those described in the previous clause or as YHWH, illustrated by the ESV "the one who could not keep himself alive" and TOB "he has not let them live (il ne les a pas laissé vivre)," respectively. The agent of piel חיה throughout the Psalms is always YHWH,^[91] while there are only a couple of instances in the Bible in which the agent and undergoer of piel חיה are the same participant (Ezek 13:18; 18:27). Furthermore, in the New Testament YHWH is described as he "who was able to save him from death" (Heb 5:7, ESV), while David is known to have died and "God had sworn with an oath to him that he would set one of his descendants on his throne" (Acts 2:30 ESV; cf. זרע in Ps 22:31). Thus, we prefer to understand YHWH as the agent of the verb.

v. 31

Hebrew	Verse	English
זֶ֥רַע יַֽעַבְדֶ֑נּוּ	31a	Future generations will serve him;
יְסֻפַּ֖ר לַֽאדֹנָ֣י לַדּֽוֹר׃	31b	it will be proclaimed concerning the Lord to that generation—

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

their offspring in future generations will serve him anyway; it will be proclaimed concerning the Lord to that generation that YHWH does not abandon, after all, and that he has acted justly towards his creation —

Notes

Summary
Notes

Beyond the present generation, in verse 31 the psalmist claims that this testimony will be proclaimed even into the future.

The instance of זֶרַע concludes the use of this lexeme as a cohesive element throughout the final section of the psalm (see the comments above in v. 24), as does the use of the final instance of ספר (see notes in v. 23). The latter also contributes to the function of ספר throughout the psalm as discussed in the poetic feature Verbs of Communication.
The fronting of future generations (זֶרַע) could indicate that its clause be interpreted as a thetic sentence, introducing the worship of future generations somewhat out-of-the-blue. Nevertheless, the contrast with the "lives" of the present generation in the previous clause supports a topical reading of זֶרַע "future generations."

The first preposition לְ in the verb phrase it will be proclaimed concerning the Lord to the generation (יְסֻפַּר לַאדֹנָי לַדּוֹר) functions as a lamed of specification (regarding/concerning),^[92] while the second flags the recipient of what will be proclaimed.
For the ellipsis (...) at the end of the verse see the notes in v. 32 below.

v. 32

Hebrew	Verse	English
יָ֭בֹאוּ וְיַגִּ֣ידוּ צִדְקָת֑וֹ	32a	Let them come so that they tell his righteous deed
לְעַ֥ם נ֝וֹלָ֗ד כִּ֣י עָשָֽׂה׃	32b	to a people who will be born—what he has done.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in italics provide a fuller sense of the psalm; the text itself is in bold.

Let them, the strong ones of the earth, come so that they tell his righteous deed to a people who will be born—what he has done for me.

Notes

Summary
Notes

Verse 32 concludes the psalm by exhorting the nations to pass on the testimony to future generations—namely, the righteous deed that YHWH had carried out in his vindication and rescue.

The ellipsis (...) at the end of verse v. 31 is a consequence of our preferred understanding concerning the grammatical subject of this verse. It could be understood as "the strong ones" (see v. 30) or the "future generation" (see v. 31). Despite the change in order, it is preferable to understand the strong ones resumed again in this verse, so that just as it will be told to the future generations (v. 31), it is repeated that they will tell his deeds to a people being born (that is, once again, future generations). This view is also supported by the grammatical number (plural) of the verb, whereas "generation" (זֶרַע and דּוֹר) are singular.^[93] On this idea, compare, for example, Psalm 71:18: "Even when I am old and gray, do not forsake me, my God, till I declare your power to the next generation, your mighty acts to all who are to come" (NIV); cf. Psalms 50:6; 71:15–16; 109:25–27.

Although it is a minority position among modern translations, we prefer to understand the yiqtol יָבֹאוּ as jussive, let them come, followed by a resultative weyiqtol (cf. v. 28), so that they will tell. The unambiguously future reference time of the participle נוֹלָד licenses the gloss supplied here: who will be born.^[94] Grammatically, the form could be analyzed as the so-called "imminent future" function of the participle.
Alonso-Schökel summarizes the final word, he has done: "How briefly does the end sound, without complements or explanations, and with one verb all of the distance and inaction of the first part of the psalm is undone: God does not abandon nor stay far."^[95]

Legends

Grammatical diagram

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

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.

Bibliography

Aikhenvald, Alexandra Y. 2018. Serial Verbs. Oxford: Oxford University Press.

Alonso Schökel, Luis. 1992. Salmos I (Salmos 1–72): Traducción, Introducciones y Comentario. Navarra: Verbo Divino.

Baker, David W. 1980. "Further examples of waw explicativum," Vetus Testamentum 30.2: 129–136.

Bratcher, Robert G. and Reyburn, William David. 1991. A Translator’s Handbook on the Book of Psalms, UBS Handbook Series. New York, NY: United Bible Societies.

Craigie, Peter C. 2004. Psalms 1–50. Second edition. Nashville, TN: Nelson.

Crystal, D. & Yu. A. C. L. 2024. A Dictionary of Linguistics and Phonetics, 7th Edition. Hoboken, NJ: Wiley & Sons.

Delitzsch, Franz. 1871. Biblical Commentary on the Psalms: Vol. 1. Edinburgh: T&T Clark.

Gentry, Peter. 2021. Are the Superscriptions in the Psalms Part of Scripture?

Goldingay John. 2006. Psalms 1–41. Grand Rapids, MI: Baker Academic.

Hoftijzer, J. & Jongeling, K 1995. Dictionary of the North-West Semitic Inscriptions. Leiden: Brill.

Jacobson, Rolf A. & Tanner, Beth. 2014. “Book One of the Psalter: Psalms 1–41,” in The Book of Psalms (NICOT). Grand Rapids, MI; William B. Eerdmans Publishing Company.

Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.

Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, Ind: Eisenbrauns.

Lipiński. Édouard. 1969. "L'hymne à Yahwé Roi au Psaume 22,28-32," Biblica 50.2: 153–168.

Longman III, Tremper. 2014. Psalms: An Introduction and Commentary. Nottingham: Inter-Varsity Press.

Lugt, Pieter van der. 2010. Cantos and Strophes in Biblical Hebrew Poetry II: Psalms 42-89. Vol. 2. Oudtestamentische Studiën 57. Brill.

Lunn, Nicholas P. 2006. Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Paternoster Biblical Monographs. Paternoster.

Malul, Meir. 1996. "Chapter 22" (Hebrew). Pages 94–105 in Psalms: Volume 1. Olam HaTaNaKh. Tel Aviv: דודזון–עתי.

Mowinckel, Sigmund. 1962. The Psalms in Israel’s Worship. Oxford: Blackwell.

Qafaḥ, Yosef. 1965. The Psalms with Translation and Commentary of Saadia Gaon (Hebrew). Jerusalem: The American Academy for Jewish Research.

Revell, E. J. 1996. The Designation of the Individual: Expressive Usage in Biblical Narrative. Kampen: Kok Pharos.

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

Walton, John H. 2009. Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs. Grand Rapids, MI: Zondervan.

Wendland, Ernst. 1993, Comparative Discourse Analysis and the Translation of Psalm 22 in Chichewa, a Bantu Language of South-Central Africa. Lewiston/Queenston/Lampeter: The Edwin Mellen Press.

Wilton, Patrick. 1994. "More cases of waw explicativum," Vetus Testamentum 44.1: 125–128.

Footnotes

22

Legends

Grammatical diagram

Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Phrasal Diagram Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

Legend

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.