Psalm 22 Verse-by-Verse

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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.

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

Superscription (v. 1)

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
1	לַ֭מְנַצֵּחַ עַל־אַיֶּ֥לֶת הַשַּׁ֗חַר מִזְמ֥וֹר לְדָוִֽד׃	For the director. According to “The Doe of the Dawn.” A psalm by David.

Expanded Paraphrase

For the director. According to “The Doe of the Dawn.” A psalm by David.

Grammatical Diagram

Notes

• See our discussion of לַמְנַצֵחַ and the Translation Challenges.

• The preposition עַל's most probable uses here are either manner, indicating an instrument (BHRG §39.20), i.e., "accompaniment ('with, along with, together with')" (IBHS §11.2.13.d) or norm, i.e., "the basis on which an act is performed; according to" (IBHS §11.2.13.c). These would indicate either that אַיֶּ֥לֶת הַשַּׁ֗חַר refers to an instrument to be used in the performance of the psalm, or the melody according to which it was to be performed, which is our preferred interpretation.

• See our discussion of לְדָוִד.

Confusion (vv. 2-11)

vv. 2-3

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי	My God, my God, why have you abandoned me?
2b	רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי׃	Why are you far from my protection, from my words of groaning?

Expanded Paraphrase

'My God, my God, (I'm at the end of my crying out.) (Normally, I enjoy and can even expect your presence, but now I do not, and so I ask,) Why have you abandoned me? Why are you far from my protection, from my words of groaning?

Grammatical Diagram

Notes

• This verse provides an indirect speech act of a directive in the form of an interrogative. As Goldingay notes, "what the suppliant actually wants is action, not explanation" (2006).
• The use of "my God" (אֵלִי) provides an inclusio with אֵ֣לִי אָֽתָּה at the end of v. 11, the only two occurrences of אֵל in the psalm.

• This is a unique repetition of אֵלִי אֵלִי in the Hebrew Bible, with וְאוֹדְךָ֥ בְכִנּ֗וֹר אֱלֹהִ֥ים אֱלֹהָֽי׃ (I will praise you with a lyre, God, my God, Ps 43.4) coming the closest, though other repetitions communicate the 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 question headed by Why...? is that which the psalmist is searching for an answer until it is revealed in v. 25 that YHWH had not, in fact, abandoned him (see the poetic feature, A Key Problem).
• The alternative diagram (in pink) treats the words of my groaning as the subject, and predicates that they are far from his salvation. Such a reading is attested in the major versions, besides the Syriac, which has a verbal form. We prefer the elision of both why (לָמָה) and the repetition of the second person singular, you, not only because of the number mismatch between far (רָחוֹק) and the plural דִּבְרֵ֥י שַׁאֲגָתִֽי (for which Joüon §148b suggests רָחוֹק as an adverb), but also in light of the structural function of God being far (with the same root, רח׳׳ק) in both vv. 12 and 20 as discussed in the poetic feature Near and Far.

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה	My God, I cry out by day but you don’t answer.
3b	וְ֝לַ֗יְלָה וְֽלֹא־דֽוּמִיָּ֥ה לִֽי׃	And by night, and I am not silent.

Expanded Paraphrase

(Danger is present.) My God, I cry out by day but you don’t answer. And by night, and I am not silent.

Grammatical Diagram

Notes

• My God provides yet another vocative, the third of four before v. 20. Here, אֱלֹהִים is used, after the two cases of אֵל in v. 2.
• The yiqtols אֶקְרָא and תַעֲנֶה indicate habitual activity, though are rendered as a future tense in both the LXX and Jerome (κεκράξομαι / clamabo; εἰσακούσῃ / exaudies).
• Day and night, though separated across clauses, provide a word pair, i.e., continuously, so there is a clear elision of אֶקְרָא in the clause And by night. This means we can understand line b as, And [I cry out] by night.
• For לֹא + noun as a particle of existence in place of the expected אֵין see W-OC §11.2.10d and DCH for examples (cf. Ps 92.16 וְֽלֹא־עֹלָתָה בּֽוֹ [there is no unrighteousness in him, ESV]). As a result, silence is considered the grammatical subject of the clause, whereas the Peshitta has a verbal clause, ܘܠܐ ܬܟܬܪ ܠܝ, with the 2ms of ܟܬܪ, to stay, remain.
• For דוּמִיָּה, Rashi renders the phrase but there is no rest for me; while "response" is most commonly cited in DCH and BDB, cf. Ps 39:3, 62:2. Both of these options indicate the psalmist as the recipient of rest or response, while silence (as in SDBH) is preferred for the psalmist's action: there is not silence in me, i.e., he is not silent, but cries out continuously.

vv. 4-11

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	וְאַתָּ֥ה קָד֑וֹשׁ	But you are holy,
4b	י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃	the one sitting enthroned on Israel’s songs of praise.

Expanded Paraphrase

But you are holy, the one sitting enthroned on Israel’s songs of praise, (because your continual loyalty gave Israel continual reason to recognise your faithful rule).

Grammatical Diagram

Notes

• Structurally, Rahlfs' edition of the LXX treats this verse as a monocolon, though the Hebrew manuscripts align with a 2-3 reading, as here.

• Our CBC and extended paraphrase treats the second clause, י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃, in apposition to You, following Jerome. Alternatively, the MT could be understood as You dwell among holy people (though the Hebrew קָדוֹשׁ is grammatically singular, as reflected in the alternative diagram below), with praise of Israel as a vocative (as the LXX's, σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος Ισραηλ). The first clause, within this interpretation, is reflected in the NIV's, Yet you are enthroned as the Holy One; you are the one Israel praises.

• Targum Psalms has the same clausal structure as preferred here, but a causative form of ישׁ׳׳ב and adds עַלְמָא, the world, so the clause וְאַנְתְּ קַדִישׁ דִמְיַתֵּב עַלְמָא עַל תּוּשְׁבְּחָן יִשְׂרָאֵל: is rendered But you are the Holy One, who establishes the world upon the praises of Israel (Stec 2004, 58), while Rashi paraphrases, But You are holy and You wait to hear the praises of Israel from time immemorial.
• Since "There exists a relation between this singing of praise and the dwelling of the 'name' (of good and great repute) and kabod (the significance and glory) of Yahweh in Jerusalem" (Keel 1997, 333), the mention of God as קָדוֹשׁ, holy, introduces the beginning of the psalmist's reasons to trust him despite present circumstances.
• the one sitting enthroned on Israel’s songs of praise provides yet another vocative, the fourth and last until v. 20.
• We have rendered ישׁ׳׳ב as sit enthroned upon, following HALOT, thus the diagram exhibits תְּהִלּ֥וֹת יִשְׂרָאֵֽל as an adverbial, though DCH suggest inhabit, which would result in an object complement.

• The root הל׳׳ל, praise, from which we have תְּהִלּוֹת in this verse, will be picked up again four times in the second half of the psalm (v. 23b, 24a, 26a, 27c).

• There is a metaphorical mapping from the physical domain of a throne to the more abstract domain of Israel's praise, as explored in the following imagery table:

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	בְּ֭ךָ בָּטְח֣וּ אֲבֹתֵ֑ינוּ	Our ancestors trusted you;
5b	בָּ֝טְח֗וּ וַֽתְּפַלְּטֵֽמוֹ׃	they trusted and you rescued them.

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The content of this verse is intentionally general, as Longman notes: "If he cared to, the psalmist could have identified any number of instances, but perhaps the most striking was the exodus" (Longman 2015)
• This verse continues the psalmist's reasons to trust God in the present, as "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" (Mowinckel 1962: 206). Such a recollection portrays the psalmist as both confident and hopeful that God can do it again, but also confused and frustrated as to why he is not doing it now.
• Notice the suffix on Our ancestors is plural (not, my ancestors), offering a momentary inclusion of the community, which will have to wait again until v. 23ff to become a common theme after the lonely situation of vv. 12-22.
• The prepositional phrase בְּךָ belonging with the verb בָּטְחוּ, they trusted indicates the object of trust (GKC §119l, IBHS §11.2.5f) and figurative contact (by means of mental process) (BHRG §39.6.(1).b.2) so should be rendered as a simple object complement and may or may not require the preposition in translation.
• The prepositional phrase is fronted, probably indicating a restrictive focus reading:

• The repetition of בָּטְחוּ, they trusted could indicate that they really trusted, or trusted repeatedly, as a distributive nuance (GKC §7.2.3).

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ	They called to you, so that they escaped;
6b	בְּךָ֖ בָטְח֣וּ וְלֹא־בֽוֹשׁוּ׃	they trusted you and they were not disappointed.

Expanded Paraphrase

They called to you, so that they escaped; they trusted you and they were not disappointed. (I can expect you to answer because of your faithfulness to previous generations). (I can expect to not be disappointed).

Grammatical Diagram

Notes

• This couplet begins a pattern of alternating between 3-3 and 3-4 prosodic words per line from here until the end of the canto (v. 11).

• Just as בְּךָ at the beginning of v. 5, אֵלֶיךָ, to you is also fronted, this time probably confirming focus.

• Regarding זָעֲק֣וּ, "The cry is an expression of trust; the escape means they are not shamed..." So, Goldingay wonders, "Is there also an implication that bellowing, "My God, why did you abandon me?" is an expression of trust?" (Goldingay 2006)
• We have rendered the weqaṭal, וְנִמְלָטוּ as a result, so that they escaped.
• Once again we have the repetition not only of the verb בָטְחוּ but also the prepositional phrase בְּךָ, though this time probably not for pragmatic motivations of focus, but rather as an inclusio, repeating the structure from the beginning of v. 5, but also maintaining the 'u' vowel structure to the end of the line.

• Although this is the sole occurrence of בּוּשׁ in the psalm, the idea of shame and disappointment is central to the message of the psalm, as right now the psalmist is feeling disappointed and shamed by society (vv.7-9). Since, however, our ancestors as a whole are in view, it seems the internal result is more in view, i.e. that their trusting in YHWH paid off and lived up to their expectations, rather than not matching the external societal expectations and resulting in their loss of respect by the community, thus we favour the gloss disappointed (NASB, RSV) rather than shamed (CEB, ESV, NIV, NKJV).

v. 7

Watch the Overview video on v. 7.

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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.

• The use of worm is "a general term for worms of all kinds; ≈ associated with uncleanness, decay, and insignificance (SDBH), which "appears in contexts of disease, decay, torture and the dehumanizing of people... As image of minimal life, the worm sometimes represents people reduced to something less than human" (Dictionary of Biblical Imagery, 3255)

• 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.
• Since the mockers (vv. 8-9) are in view regarding the being despised (בְז֥וּי עָֽם) by people in v. 7, and the actions come from others (vv. 12-22), being despised in v. 7 speaks more to attitude than actions. Similarly, paired with שׁקץ in v. 25, it is unlikely that this attitude would have resulted in action from YHWH, other than through a third party (such as allowing the turmoil of vv. 12-22). However, as will be made clear in v. 25, YHWH hasn't despised (בזה) the afflicted, so David can be confident in His deliverance.

• Notice the use of אִישׁ (man), אָדָם (mankind) and עָם (people) all in same verse - conveying the total social rejection experienced by the psalmist, without exception.

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear
8a	כָּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י	Everyone who sees me mocks me;
8b	יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃	they open their mouth wide; they shake (their) head.

Expanded Paraphrase

Everyone who sees me mocks me; they open their mouth wide; they shake (their) head (and curse me,) (saying mockingly:)

Grammatical Diagram

Notes

• The fronted agent Everyone who sees me indicates a topic shift from the first person of v. 7

• The function of the ל in the verb phrase יַלְעִ֣גוּ לִ֑י (mock me) indicates an "experienced relationship" (BHRG §39.11 [5a][2]; IBHS [§11.2.10.b, d g]) so whether to render as a prepositional phrase or simply the object of the verb (as here) will depend on the valency of the verb employed in the target language. The verb לע׳׳ג is used with לְ here and in Neh. 2:19, with עַל in Neh. 3:33, and with בְּ in 2 Chron. 30:10.
• This is the only occurrence of the verb פט׳׳ר in the Hiphil stem in the Hebrew Bible. BDB renders the verb phrase פְטִ֥ירוּ בְ֝שָׂפָ֗ה as 'separate with the lip', while DCH clarifies the בְּ is to be understood as instrumental (by means of/with) (cf. GCK §119q, BHRG §39.6.3.a; IBHS §11.2.5.d) and for a similar sense cf. פערו עלי בפיהם (Job 16:10). Goldingay (2006) renders "staring open-mouthed."
• The shaking of their head might indicate not only mockery, but also even a curse (Mowinckel 1962).

v. 9

Watch the Overview video on v. 9.

v.	Hebrew	Close-but-clear
9a	גֹּ֣ל אֶל־יְהוָ֣ה יְפַלְּטֵ֑הוּ	“Commit (it) to YHWH! - Let him rescue him,
9b	יַ֝צִּילֵ֗הוּ כִּ֘י חָ֥פֵֽץ בּֽוֹ׃	Let him deliver him because he is pleased with him.”

Expanded Paraphrase

“Commit (it) to YHWH! - Let him rescue him, let him deliver him because he is pleased with him” (They do not think you will rescue me); (they have concluded that you cannot be pleased with me).

Grammatical Diagram

Notes

• v. 9 recounts the quoted direct speech of the mocking introduced in v. 8.

• The following emotional analysis reflect the feeling of the mockers, despite their words.

• The entire quoted speech, therefore, should be understood as an indirect speech act.

• Though the consonants of the first verb, גל, could be read as an indicative, and have been interpreted as such by the Ancient Versions, we prefer the MT's imperatival reading, as discussed in the exegetical issue page, The Text, Grammar and Participants of Ps 22:9. Consequently, we read the following two verbs as jussives, continuing the volitional modality, rather than indicative.

• In the final clause, חָ֥פֵֽץ בּֽוֹ׃ (he is pleased with him) we understand the agent to be YHWH and the predicative participant to be David, rather than David being pleased with YHWH. Such an understanding of the pronominal reference makes best sense of the causal (כִּי) nature of the clause and the same idea is found elsewhere in the Psalter (he rescued me, because he delighted in me, Ps 18.20b, ESV; By this I know that you delight in me: my enemy will not shout in triumph over me, Ps 41.12, ESV).

• The בְּ in the verb phrase חָ֥פֵֽץ בּֽוֹ׃ represent the object of a mental act (GKC §119l); figurative contact (by means of mental process) (BHRG §39.6.(1).b); of emotion (IBHS §11.2.5.f), being rendered to be pleased with or delight in (as DCH). The rendering of the בְּ in the object constituent will depend on the valency of the verb chosen in the target language, whether or not a phrasal verb is necessary for the idea of being pleased with or delighting in.

v. 10

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v.	Hebrew	Close-but-clear
10a	כִּֽי־אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן	However, you are the one who took me out of the womb,
10b	מַ֝בְטִיחִ֗י עַל־שְׁדֵ֥י אִמִּֽי׃	who made me feel secure upon my mother’s breasts.

Expanded Paraphrase

(They mock because they know I have trusted you since birth). Because you are the one who took me out of the womb, (you brought me into being, you cannot leave me destitute now); and who made me feel secure upon my mother’s breasts.

Grammatical Diagram

Notes

• The כִּי beginning this verse should be understood as adversative (but, however) as Jerome's autem (cf. ESV, KJV, NASB, NIV, Bratcher & Reyburn [1991, 217], Wilson [2002], VanGemeren [2007]), not causal.
• The midwife imagery in both vv. 10 and 11 highlights the psalmist's reliance upon the Lord, as "The helpless infant must rely on the waiting midwife to catch it as it departs from the protective care of the mother's womb into the harsh realities of life" (Wilson 2002) 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" (Keel 1997: 202).

v. 11

Watch the Overview video on v. 11.

v.	Hebrew	Close-but-clear
11a	עָ֭לֶיךָ הָשְׁלַ֣כְתִּי מֵרָ֑חֶם	I have been cast upon you from the womb;
11b	מִבֶּ֥טֶן אִ֝מִּ֗י אֵ֣לִי אָֽתָּה׃	you have been my God from my mother’s womb.

Expanded Paraphrase

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).

Grammatical Diagram

Notes

• The repetition of my God provides an inclusio to close the entire first canto (vv. 2-11).

• The same structural closure is reflected in the division between vv. 11 and 2 in both the macrosyntax and speech act summary.

• The semantics of the מִן prepositional phrases serve as detachment from a point in time (BHRG §39.14.1.f; IBHS §11.2.11.c). Thus, the verbless clause, אֵ֣לִי אָֽתָּה׃, is best understood temporally as past time reference up to the present, as reflected in the English you have been.
• The second prepositional phrase, מִבֶּ֥טֶן אִ֝מִּ֗י (from my mother's womb) could be read as appositional to the previous prepositional phrase, מֵרָ֑חֶם (from the womb), and the final you have been my God as a separate clause. However, the two lines are better understood as co-equal with the clausal structure and the two prepositional phrases in parallel, as the conjunction in the Peshitta indicates.

Crisis (vv. 12-22)

vv. 12-19

v. 12

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v.	Hebrew	Close-but-clear
12a	אַל־תִּרְחַ֣ק מִ֭מֶּנִּי	Don’t be far from me,
12b	כִּי־צָרָ֣ה קְרוֹבָ֑ה	because trouble is near;
12c	כִּי־אֵ֥ין עוֹזֵֽר׃	because there is no one helping.

Expanded Paraphrase

(Since I normally enjoy and can therefore expect your presence and proximity, I request that you) Don’t be far from me, because trouble is near (and there is no escape); because there is no one helping. (In your absence, helping me in my suffering would stain people's social reputation, since people consider me responsible and deserving of my suffering). (Instead, people take advantage of my situation).

Grammatical Diagram

Notes

• V.12 resumes the Petition global speech act, last seen in v. 2, while also repeating the root רח׳׳ק 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 עז׳׳ר (highlighted in pink below) only here and in v. 20, which is also strophe-initial.

• The two instances of כִּי provide double grounding for the jussive Don't be far, indicating structural prominence (Lunn 2006, 24-25). See also the Key Problem poetic feature for the significance of כִּי throughout Ps 22.

v. 13

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v.	Hebrew	Close-but-clear
13a	סְ֭בָבוּנִי פָּרִ֣ים רַבִּ֑ים	Many bulls have surrounded me;
13b	אַבִּירֵ֖י בָשָׁ֣ן כִּתְּרֽוּנִי׃	mighty ones of Bashan have surrounded me.

Expanded Paraphrase

(My enemies are like dangerous animals who threaten me.) Many (proud and strong) bulls have surrounded me, (I am outnumbered); mighty ones of Bashan have surrounded me, (I am out-strengthened).

Grammatical Diagram

Notes

• After the petition of v. 12, vv. 13-19 provide an extended lament.

• For the imagery of bulls, see below:

• Verbs portraying a surrounding action illustrate the closeness of trouble, mentioned in v. 12. The same verb in identical form, סְבָבוּנִי, is repeated in v. 17.

• Bashan was known for large cattle with good grazing land, so often symbolic of human pride (as in Amos 4:1).

v. 14

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v.	Hebrew	Close-but-clear
14a	פָּצ֣וּ עָלַ֣י פִּיהֶ֑ם	They have opened their mouth wide against me
14b	אַ֝רְיֵ֗ה טֹרֵ֥ף וְשֹׁאֵֽג׃	like a mauling and roaring lion.

Expanded Paraphrase

They have opened their mouth wide against me (to devour me), like a mauling and roaring lion, (warning off anyone else who might get involved to help). (I am terrified. I can barely stand or move.)

Grammatical Diagram

Notes

• These enemies are probably to be equated with the on-lookers in v. 8-9, but now instead of opening their mouth to mock (v. 8), They have opened their mouth wide against me (עַל) in hostility (BHRG §39.20.2.b; GKC §119dd; עַל of "disadvantage" W-OC §11.2.13.c; Joüon §133c).
• The comparative adverbial reading of the second line, אַ֝רְיֵ֗ה טֹרֵ֥ף וְשֹׁאֵֽג׃, is evident in the Ancient versions.
• For the lion imagery, see below:

• 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 שׁא׳׳ג, roaring, is also used to describe the psalmist's groaning in v. 2.

v. 15

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v.	Hebrew	Close-but-clear
15a	כַּמַּ֥יִם נִשְׁפַּכְתִּי֮	I am poured out like water
15b	וְהִתְפָּֽרְד֗וּ כָּֽל־עַצְמ֫וֹתָ֥י	and all of my bones are disjointed;
15c	הָיָ֣ה לִ֭בִּי כַּדּוֹנָ֑ג	my heart is like wax;
15d	נָ֝מֵ֗ס בְּת֣וֹךְ מֵעָֽי׃	it is melted like wax in the midst of my interior.

Expanded Paraphrase

I am poured out like water and all of my bones are disjointed (because of my emotional distress); my heart is like wax; it is melted like wax in the midst of my interior, (disappearing and dying).

Grammatical Diagram

Notes

• This verse is the only tetracolon in the psalm, with four short lines, perhaps indicative of the imminent danger the psalmist is facing.

• The use of the definite article in כַּמַּ֥יִם (lit. the water), כַּדּוֹנָ֑ג (lit. like the wax), is indicative of inclusiveness (i.e., the class of object).
• For imagery of water, see below:

• For imagery of wax, see below:

• These descriptions are consistent with psycho-somatic reactions to fear and trauma.

v. 16

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

Expanded Paraphrase

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

Grammatical Diagram

Notes

• For potsherd imagery, see below:

• The word מַלְקוֹחָי only appears here in the Hebrew Bible. LXX has λάρυγξ (throat, LES), Jerome has palato, the Peshiṭta ܚܟܝ, and Stec (2004) renders the Targum's לְמוֹרִיגִי as my jaws, so SDBH for מַלְקוֹחָי here. BDB, DCH and HALOT have gums. In light of the lexical uncertainty, but the common physiological phenomenon, we have extended gums to palate (as Jerome) and to the more colloquial roof of my mouth.
• 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 dust of death, which, combined with the sudden shift to 2sg 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? V. 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.
• As a yiqtol, we understand the verb you place me (תִּשְׁפְּתֵנִי) as imperfective present, though the Ancient Versions do not reflect this.

• The dust of death is interpreted by Targum Psalms transparently as tomb: לְבֵית קְבוּרְתָּא.

v. 17

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v.	Hebrew	Close-but-clear
17a	כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים	because dogs have surrounded me,
17b	עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי	a company of evildoers has encompassed me,
17c	כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃	they have pierced my hands and my feet.

Grammatical Diagram

Notes

• The verse-initial כִּי is best understood as a discourse marker. Rather than grounding the immediately preceding line, it subordinates v. 17 to the entire preceding discourse, from v. 13ff (cf. the discussion in the Key Problem poetic feature). Wilson (2002), VanGemeren (2007) and the NIV follow Jerome in not rendering any conjunction. While the majority of other English translations have For, the NET has Yes,..., the RSV Yea, ....

• The verb סְבָבוּנִי, have surrounded me, is identical to that found in v. 13 (see 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.
• For dogs imagery, see below:

• For the final line, we prefer the emended כַּאֲרוּ from the MT's כָּאֲרִי, with the 3mpl qaṭal of כר׳׳ה, pierced. See the full discussion on the exegetical issue page, The Text of Ps 22:17b.

v. 18

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v.	Hebrew	Close-but-clear
18a	אֲסַפֵּ֥ר כָּל־עַצְמוֹתָ֑י	I can count all of my bones;
18b	הֵ֥מָּה יַ֝בִּ֗יטוּ יִרְאוּ־בִֽי׃	they look, they gaze at me.

Expanded Paraphrase

(I'm so weak and frail that) I can count all of my bones; (but the onlookers,) they look, they gaze at me, (but not out of compassion). (They are taking satisfaction in my situation and anticipating my death).

Grammatical Diagram

Notes

• 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, in order to aid in processing the transition back to their actions we have an overt pronoun, הֵ֥מָּה (they). This only occurs once, though it is followed by two verb phrases, look and gaze:.

• Indeed, the structural pattern created by the line-initial verb אֲסַפֵּ֥ר (I can count) is repeated in v. 23, while we have the very same root ספ׳׳ר in the closing lines of the psalm. See the poetic feature Verbs of Communication for more details:

• As for the meaning of counting his bones in the first clause, the following interpretations seem the most plausible:
  • being weak and thin
  • extreme distress
  • hunger

See also the imagery table below:

• As evident in the diagram, we treat הֵ֥מָּה יַ֝בִּ֗יטוּ יִרְאוּ־בִֽי׃ (they look, they gaze at me) as two grammatical clauses, though we only have הֵ֥מָּה (they) overtly once. The preposition בְּ after רא׳׳ה forms part of its verbal valency, as a common collocation for gaze on or gloat over. The בְּ indicates figurative contact (by means of mental process) (BHRG §39.6.(1).b; cf. GKC §119l, Joüon §133c), so could potentially be omitted. We have kept it explicitly as at only because of our chosen English gloss, gaze at.

• We have interpreted the initial yiqtol verb, אֲסַפֵּ֥ר (I can count) as epistemic possibility and, despite a number of Ancient Versions, it is compatible with a continuous aspect.

v. 19

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v.	Hebrew	Close-but-clear
19a	יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם	They divide my clothes among themselves
19b	וְעַל־לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃	and cast a lot for my garment.

Expanded Paraphrase

They divide my clothes among themselves and cast a lot for my garment, (as if I was already dead). (They consider me as good as dead.) For Visual, click "Expand" to the right

Grammatical Diagram

Notes

• As in the previous verse, the two yiqtol verbs here, יְחַלְּק֣וּ and יַפִּ֥ילוּ (They divide... and cast) are compatible with the present continuous.

• The lamed in the prepositional phrase, לָהֶ֑ם, is a lamed of interest, self-interest in this case, as cause a relation of belonging (BHRG §39.11.1.a).

• Though lot is grammatically singular, it is best interpreted as a categorical noun (i.e., the lot in general), so while either a lot or lots are acceptable rendering, lots is preferred in light of the continuous and ongoing actions in this verse.

• 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" (Goldingay 2006), 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" (Craigie 2004), resulting in the following thoughts and feelings:

vv. 20-22

v. 20

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v.	Hebrew	Close-but-clear
20a	וְאַתָּ֣ה יְ֭הוָה אַל־תִּרְחָ֑ק	But you, YHWH, don’t be far!
20b	אֱ֝יָלוּתִ֗י לְעֶזְרָ֥תִי חֽוּשָׁה׃	My strength, hurry to my aid!

Expanded Paraphrase

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

Grammatical Diagram

Notes

• Aided by the fronted overt pronoun (you) and the vocative (YHWH), we have here a strong topic shift, not explicitly updated since הֵ֥מָּה (they) in v. 18.

• This verse also initiates a new global speech act section of Petition, stretching to v. 23.

• See the Poetic Feature Near and Far for the structural significance of the root רח׳׳ק in vv. 2, 12 and 20, complementary to the other macrosyntax signs such as the fronted pronoun, vocative, and switch to imperative verbs. It also shares the root עז׳׳ר with v. 12, as a structural inclusio in the larger canto of vv. 12-22 (see note in v. 12).

• In the second line of this verse, the word אֱ֝יָלוּתִ֗י (My strength) only occurs here in the Hebrew Bible. Although its sense is debated, it provides a conspicuous connection phonetically to the also rare אַיֶּ֥לֶת (doe) of the superscription, leading the Targum Psalms and a number of medieval commentators to read the idea of strength into the superscription. The relationship of the word itself to the suffix My is best understood as the strengthener (verbal notion) of me (object).

• The lamed on לְעֶזְרָ֥תִי is best read as a lamed of purpose, that is, in order to help me. Like רח׳׳ק, this root, עז׳׳ר also appears at the beginning of this canto, in v. 12's אֵ֥ין עוֹזֵֽר (there is no one helping).

v. 21

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v.	Hebrew	Close-but-clear
21a	הַצִּ֣ילָה מֵחֶ֣רֶב נַפְשִׁ֑י	Rescue my life from a sword,
21b	מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי׃	my only (life) from a dog’s power,

Expanded Paraphrase

Rescue my life from a sword, my only (life) from a dog’s power,

Grammatical Diagram

Notes

• As the diagram indicates, we understand the verb to be elided in the second clause, while יְחִידָתִֽי (my only) refers to the נְפֶשׁ (life) mentioned in the first clause.

• The nouns in the מִן prepositional phrases (from a sword, from a dog) are indefinite, probably to match the definiteness of the previous mention of similar constituents, forming a definiteness parallel (Berlin 2008) and thus the following chiastic structure:

• Power in the phrase מִיַּד־כֶּ֝֗לֶב (from a dog's power) is literally hand; "hence: = state of being in a position of control and authority over objects or people" (SDBH).

v. 22

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v.	Hebrew	Close-but-clear
22a	ה֭וֹשִׁיעֵנִי מִפִּ֣י אַרְיֵ֑ה	Save me from a lion’s mouth!
22b	וּמִקַּרְנֵ֖י רֵמִ֣ים עֲנִיתָֽנִי׃	You answered [and saved me] from wild oxen’s horns.

Expanded Paraphrase

save me from a lion’s mouth! (Even though you haven't yet, I know you will deliver me. I will proclaim:) You answered [and saved me] from wild oxen’s horns.

Grammatical Diagram

Notes

• The sequence of imperatives from v. 20 ends in the clause Save me from a lion's mouth.

• The second line is difficult. The diagram offered here grammatically reflects the CBC's You answered [and saved me].

However, as the following alternative diagram suggests, the second prepositional phrase could also belong to the first clause, syntactically isolating the final verb, עֲנִיתָֽנִי (You answered me).

TOB reads along these lines, treating עֲנִיתָֽנִי as the beginning of the next section of text. Alternatively, the sudden switch to the indicative verb could indicate an interruption in the middle of the second clause. In any case, its presence, followed by the shift to the invitation section of the psalm (vv. 23-32) certainly holds structural importance. It is even less expected, in light of the assertion לֹ֣א תַעֲנֶ֑ה (you don't answer) in v.3. On the other hand, the LXX and Peshitta read τὴν ταπείνωσίν μου and ܡܘܟܟܝ respectively (my lowliness or my humility), possibly reading the underlying Hebrew text as עֲנִיָּתִי, followed by "my poor body" (NEB).

• See above for prepositional phrases' indefiniteness.

• See the poetic feature "Verbs of Communication" for the structural importance of both עֲנִיתָֽנִי (You answered me) and the adjacent אֲסַפְּרָ֣ה (I will announce) at the beginning of v. 23, dividing the second and third canto of the psalm.

Celebration (vv. 23-32)

vv. 23-27

v. 23

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

Expanded Paraphrase

I will announce your name to my brothers, (they will all know why your name is famous); I will praise you in the midst of the community.

Grammatical Diagram

Notes

• See the previous verse for how the transition into אֲסַפְּרָ֣ה (I will announce) has informed the Verbs of Communication poetic feature. HALOT glosses ספ׳׳ר here as make known, which also captures well the point of the line.

• Though the final (paragogic) he would often communicate a cohortative, Let me..., one would expect a subjunctive verb in both Greek and Latin, whereas here the LXX and Jerome read future indicatives: I will announce.

• 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 between the abandoned and lonely psalmist throughout the psalm up to this point, who will immediately, after YHWH answers him (v.22) spread YHWH's fame to his brothers and in the midst of the community. Bratcher & Reyburn note, "In line a of verse 22[23], thy 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”" (1991, 224). Furthermore, the mention of praise in the second line constitutes one example of four within vv. 23-27, which contributes to the cohesion within this unit of the poetic structure.

v. 24

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v.	Hebrew	Close-but-clear
24a	יִרְאֵ֤י יְהוָ֨ה ׀ הַֽלְל֗וּהוּ	You who fear YHWH: praise Him!
24b	כָּל־זֶ֣רַע יַעֲקֹ֣ב כַּבְּד֑וּהוּ	All you offspring of Jacob: honour Him!
24c	וְג֥וּרוּ מִ֝מֶּ֗נּוּ כָּל־זֶ֥רַע יִשְׂרָאֵֽל׃	And be in awe of him, all you offspring of Israel!

Expanded Paraphrase

You who fear YHWH: praise Him! All you offspring of Jacob: honour Him! All you offspring of Israel: be in awe of Him! (Don't accuse him of any injustice!)

Grammatical Diagram

Notes

• The pattern of lines not surpassing three prosodic words, perhaps portraying the urgency of the situation, has continued from v. 12 up to line C of the present verse. See our line length visual (add link).

• Continuing the praise theme introduced in v.23, the psalmist directs his imperatives, no longer to YHWH, but to three (probably co-referential) groups of people. The twofold use of offspring anticipates the final instance of זֶרַע in v.31, with a slightly different sense (future generations), as somewhat of an inclusio for the vv.23-32 canto, while the twofold use of the determiner כֹּל (all) anticipates the כֹּל constituents of vv. 28 and 30 as supporting cohesion for the canto.

• In light of the communal shift from v.23 onwards, the psalmist surmises that he is not the only person who has or will experience suffering. In anticipation of the כִּי in v. 25 which provides the reason - the generalised character of YHWH in his dealing with the afflicted - the importance of honouring and being in awe of YHWH in our present verse involves resisting the urge to accuse YHWH of injustice in their suffering, as he hasn't, in fact, turned his face away. As such, v. 24 begins the final global speech act section: that of invitation.

v. 25

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

Expanded Paraphrase

Because he has not regarded as worthless nor detestable the sufferer’s affliction. (Suffering itself is something purposeful and valuable in YHWH's eyes). He has not hidden his face from him. (Crying out is not in vain and YHWH does not ignore the afflicted) but he has heard when he cries to him for help.

Grammatical Diagram

Notes

• See both poetic features, A Key Problem and Verbs of Communication, for v. 25's contribution to the poetic structure of the psalm.

• The כִּי (because) introducing the verse provides the grounds for the previous discourse (with vv. 23-24 within its scope), so is diagrammed separately rather than subordinating the verse to the immediately preceding line (v. 24c).

• In v. 25a we have a repetition of the verb בָּזָה, by which the psalmist claimed to be despised by people in v. 7 (see the Venn diagram there), but now claims that YHWH hasn't despised (regarded as worthless) the afflicted. Where people might have looked down on him, YHWH didn't, which leads to a central thought of the psalmist: suffering has a purpose.

• For the imagery of hiding his face, see below, concerning which SDBH comments, "action by which a deity does not engage with people, and does not intervene neither in their favor nor to punish, ◄ as if he were enable to see them."

• There is a semantic contrast between the negative statements of the first two lines, and the final line, by which we understand the waw of וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃ as but. With its fronted temporal adverbial, when he cries to him for help, the final clause is a thetic statement, standing out in the reader's attention, compared to the rest of the verse.

v. 26

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v.	Hebrew	Close-but-clear
26a	מֵ֥אִתְּךָ֗ תְֽהִלָּ֫תִ֥י בְּקָהָ֥ל רָ֑ב	My praise among a great community is from you;
26b	נְדָרַ֥י אֲ֝שַׁלֵּ֗ם נֶ֣גֶד יְרֵאָֽיו׃	I will fulfill my vows in the presence of those who fear Him;

Expanded Paraphrase

My praise among a great community is from you. (The very motivation to praise you comes from you and what you have done); I will fulfill my vows in the presence of those who fear Him. (Everyone will know what you have done for me and everyone will have a reason to praise).

Grammatical Diagram

Notes

• That the psalmist's praise (again, see notes in vv.23-24) is clause-fronted מֵ֥אִתְּךָ֗ (from you) speaks of YHWH giving the psalmist a reason to praise: namely, his salvific acts (cf. v. 32b).

• As also discussed in vv.23-24, the psalm has taken a transparent 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. See Ps 22's background ideas:

v. 27

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v.	Hebrew	Close-but-clear
27a	יֹאכְל֬וּ עֲנָוִ֨ים ׀וְיִשְׂבָּ֗עוּ	The afflicted will eat and be satisfied;
27b	יְהַֽלְל֣וּ יְ֭הוָה דֹּ֣רְשָׁ֑יו	those who seek him will praise YHWH.
27c	יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃	May your heart live forever!

Expanded Paraphrase

(Through my own suffering, I have come to understand the suffering of others,) (and after being rescued and saved, I'll organise a fellowship meal). The afflicted will eat and be satisfied. (They can take comfort and expect the same outcome as my affliction, recognising that it is not in vain to seek you - they will end up praising you in their deliverance, too!); those who seek him will praise YHWH. (A toast:) May your heart live forever!

Grammatical Diagram

Notes

• 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 (YHWH), 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 offering a toast (Alonso-Schökel 1992, 380; Wendland 1993, 163; Craigie 2004).

• This shift to direct speech in the second person and a jussive verb also breaks the pattern of 3pl 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.

• We also have here the final use of the root ענ׳׳ה in The afflicted, 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

v. 28

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v.	Hebrew	Close-but-clear
28a	יִזְכְּר֤וּ ׀ וְיָשֻׁ֣בוּ אֶל־יְ֭הוָה כָּל־אַפְסֵי־אָ֑רֶץ	Let all of the ends of the earth consider so that they will return to YHWH,
28b	וְיִֽשְׁתַּחֲו֥וּ לְ֝פָנֶ֗יךָ כָּֽל־מִשְׁפְּח֥וֹת גּוֹיִֽם׃	so that all of the families of the nations will worship before you,

Expanded Paraphrase

(The result of you delivering me is much bigger than this community - YHWH is due all praise from his earthly subjects everywhere. Though once near you, they are currently far off, so:) Let all of the ends of the earth consider so that they will return to YHWH, so that all of the families of the nations will worship before you (fulfilling the promise that all families of the earth would be blessed).

Grammatical Diagram

Notes

• The introduction of the nations, as well as the prevalence of long כֹּל constituents, demarcates the last section of the psalm's poetic structure.

• As a section pivot, we understand the jussive mood to continue from v. 27c to the first clause of the present verse, Let all of the earth consider (cf. NET), instead of the indicative All the ends of the earth will remember (NIV). The following two verbs are understood as the result of this consideration.

• Regarding the sense of לִזְכֹר, which many modern translations understand here as remember (CEV, CSV, ESV, NASB NIV, among others), we have preferred 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. So with the 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 returning to YHWH as near (see the poetic feature for more details).

v. 29

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v.	Hebrew	Close-but-clear
29a	כִּ֣י לַ֭יהוָה הַמְּלוּכָ֑ה	because the kingdom is YHWH’s
29b	וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃	and he rules over the nations.

Expanded Paraphrase

because the kingdom is YHWH’s and he rules over the nations.

Grammatical Diagram

Notes

• Similar to v. 25, the scope of כִּי (because) here stretches over the contents of the entire previous verse, so has been diagrammed separately rather than being subordinate to v.28b. 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 (see the repetition of גּוֹיִם in vv. 28 and 29). See also the contribution of the present verse to the poetic feature, A Key Problem.

• Following the כִּי, the possessor, YHWH, is fronted for restrictive focus, making clear that the kingdom can belong to no one else.

• Although elided, the subject for the second clause is understood as YHWH, though the pronoun he is omitted, which is quite a common phenomenon in participial phrases (Joüon §154c).

• The preposition בְּ in the verb phrase לִמְשֹׁל בְּ is common in the ruling verb class, so over is preferred to among or omitting an English gloss for the preposition as part of the verb phrase, as in he rules the nations (CSV).

v. 30

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v.	Hebrew	Close-but-clear
30a	אָכְל֬וּ וַיִּֽשְׁתַּחֲוּ֨וּ ׀ כָּֽל־דִּשְׁנֵי־אֶ֗רֶץ	All of the strong ones of the earth have eaten and worshipped;
30b	לְפָנָ֣יו יִ֭כְרְעוּ כָּל־יוֹרְדֵ֣י עָפָ֑ר	all of those going down to dust will kneel before him
30c	וְ֝נַפְשׁ֗וֹ לֹ֣א חִיָּֽה׃	that is, he will not have preserved his life.

Expanded Paraphrase

(The poor and afflicted will be joined by the healthy and prosperous.) All of the strong ones of the earth have eaten and worshipped; (But their health can't save them from the inevitable:) all of those going down to dust will kneel before him - even though he hasn't saved his life.

Grammatical Diagram

Notes

• The having eaten and worshipped in 30a most likely refer to the communion meal discussed in vv. 26-27, which now seems to have included the nations worshipping, and subsequently recognising YHWH's rule as they kneel before him (hence the shift from the qaṭal verb אָכְלוּ to the yiqṭol יִכְרְעוּ).

• A number of commentators have noticed the contrast between the afflicted eating in v. 27 and the strong ones here. Others see the contrast between the two כֹּל constituents of the present verse, i.e., between all of the strong ones of the earth and all of those going down to dust. We have preferred the 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: their health can't save them from the inevitable.

• For the textual and syntactic issues of this verse, especially the third line, see the exegetical issue The Text and Grammar of Ps. 22:30.

v. 31

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v.	Hebrew	Close-but-clear
31a	זֶ֥רַע יַֽעַבְדֶ֑נּוּ	Future generations will serve him;
31b	יְסֻפַּ֖ר לַֽאדֹנָ֣י לַדּֽוֹר׃	it will be proclaimed concerning the Lord to the generation...

Expanded Paraphrase

(The grand community is comprised not only of those here and now:) future generations will serve him; it will be proclaimed concerning the Lord to the generation (that YHWH does not abandon, after all) (and that he has acted justly towards his creation)...

Grammatical Diagram

Notes

• v. 31 is introduced by a thetic statement with the subject זֶרַע (future generations) fronted.

• The instance of זֶרַע concludes the use of this lexeme as a cohesive element throughout the final canto of the psalm (see the comments in v. 24), as does the use of the final instance of ספ׳׳ר (see notes in v. 23), also contributing to the function of ספ׳׳ר throughout the psalm as discussed in the poetic feature Verbs of Communication.

• The first preposition לְ in the verb phrase יְסֻפַּ֖ר לַֽאדֹנָ֣י לַדּֽוֹר (it will be proclaimed concerning the Lord to the generation) functions as a lamed of specification (regarding/concerning; see W-OC §11.2.10d; BHRG §39.11.6b), while the second is simply the recipient of what will be proclaimed.

• For the ellipsis (...) at the end of the verse see the notes in v. 32.

v. 32

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v.	Hebrew	Close-but-clear
32a	יָ֭בֹאוּ וְיַגִּ֣ידוּ צִדְקָת֑וֹ	Let them come so that they tell his righteous deed
32b	לְעַ֥ם נ֝וֹלָ֗ד כִּ֣י עָשָֽׂה׃	to a people being born - what he has done.

Expanded Paraphrase

Let them come so that they tell His righteous deed to a people being born - what He has done, (so that his saving actions, which underline his faithfulness, produce his praise.)

Grammatical Diagram

Notes

• The ellipsis (...) at the end of verse v. 31 implies that the present verse goes on to describe the desired actions of the mentioned generation, already described as future generations and are told about YHWH. Subsequently, in the present verse, even a further generation (people being born) will hear the news. We may also have a crescendo depicting the same image by the incremental increase in line length throughout vv. 31-32.

• We have understood both the initial verb and the following weyiqṭol as jussives, resulting in the final speech act of the psalm as a directive, exhorting the future generations to testify to YHWH's saving acts.

• As indicated in the diagram above, there are alternatives to how we have read the grammar. In the first place, the prepositional phrase to a people being born could be understood as modifying his righteous deed, as illustrated below. We have preferred, rather, to read it as the recipient of the verb phrase of let them tell. This seems more likely in view of the surrounding co-text limiting its discussion of YHWH's righteous deed as towards the psalmist himself.

In either case, the difference between the grammatical clause structure and the line structure creates a striking case of enjambment to close out the psalm:

• A second grammatical alternative, as indicated above, is reading the כִּי as causal, i.e., because YHWH has acted - let them tell his righteous deed. We have preferred the כִּי of content, in apposition to his righteous deed (i.e., tell them about his righteous deed, that is, what he has done). Regardless of its function, the psalmist waits for the penultimate word of the psalm to provide the final כִּי (see poetic feature A Key Problem for discussion of the significance of כִּי throughout the psalm).

• Alonso-Schökel summarises the final word: "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" (Alonso-Schökel 1992: 381).

Legends

Grammatical diagram

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Grammar 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

(For more information, click "Phrase-level Legend" below.)

Phrase-level 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

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

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.

References

[[Category:Verse-by-Verse Notes]] [[Chapter::22]]