Psalm 23 Discourse
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Psalm 23/Discourse
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YHWH is My Shepherd
Psalm 23
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Set List
There are three participants/characters in Psalm 23:
| David (vv. 1–6) |
| YHWH (vv. 1–6) |
| "My shepherd" (v. 1) |
| YHWH's rod and staff (v. 4) |
| YHWH's goodness and loyalty (v. 6) |
| Harm (v. 4) |
| Adversaries (v. 5) |
- David (the psalmist): Psalm 23 is traditionally attributed to David, and he is named as the author in the superscription.
- YHWH: is depicted as David's shepherd and host who leads, protects, and provides for David's needs.
- YHWH's rod and staff are regarded as participants here because they are the subject of the verb "comfort" in v. 4, i.e., they are personified as the agents responsible for dispensing YHWH's care, protection, and guidance.[1]
- YHWH's goodness and loyalty are regarded as participants here because they are the subject of the verb "pursue" in v. 6, i.e., they are personified as David's pursuers (cf. Venn diagram for רדף "to pursue").
- Harm (v. 4) and adversaries (v. 5) are not active participants in this psalm for they do not function as agentive subjects of a verb. Nevertheless, we have included them in the participant list because they play a relational role in the psalm.
- It is not clear if the adversaries have any connection with the harm mentioned in v. 4. The harm could be inflicted by adversaries, but it could also be an unrelated misfortune or calamity. It is clear though that YHWH's presence with David instills him with confidence and drives out fear of external threats. Therefore, David expresses to YHWH that he is not afraid of danger because, "You are with me."
- Meanwhile, the adversaries are David's opponents in whose presence YHWH prepares a feast for David (cf. v. 5). Although they opposed David, they seem to represent no threat to him for David has guest-right with Yahweh. "In accordance with Oriental customs, the host is obliged to protect his guest from all enemies, at all costs."[2] Additionally, "There may be a tone of derision, as the psalmist taunts his enemies by reminding them that they cannot harm him."[3]
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
Macrosyntax
Macrosyntax Diagram
(Click diagram to enlarge)
Paragraph Divisions
The psalm divides into two paragraphs:
- vv. 1-5 - This paragraph presents the key discourse topic of the psalm (i.e., YHWH as David's shepherd), and it is characterized by instances of marked focus (cf. vv. 2-3), the presence of the subordinating marker גַּ֤ם כִּֽי "even when" (v. 4), and the only occurrence of a marked topic in Psalm 23 (cf. v. 4).
- v. 6 - The discourse marker אַ֤ךְ and the marked focus ט֤וֹב וָחֶ֣סֶד indicate the final paragraph. This paragraph has the only case of a coordinating marker (i.e., waw in v. 6b).
Word Order
- v. 1 - The mention of YHWH as David's shepherd initiates the discourse, and it activates the contextual domain of shepherding.
- vv. 2-3 - The prepositional phrases בִּנְא֣וֹת דֶּ֭שֶׁא (in green pastures) and עַל־מֵ֖י מְנֻח֣וֹת (to waters of resting places >> to water where I can rest) as well as נַפְשִׁ֥י (my life) are fronted for focus.[6] בִּנְא֣וֹת דֶּ֭שֶׁא (in green pastures) and עַל־מֵ֖י מְנֻח֣וֹת (to water where I can rest) provide the focal selection of ways in which YHWH shepherds David, namely, he leads him to food, water, and rest. The fronting of נַפְשִׁ֥י (my life) is for scalar focus as it reinforces that YHWH takes care of David's needs in a most plentiful way so that his whole life is restored.[7]
- v. 4 - Left dislocation: Syntactically, the compound subject שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ (your rod and your staff) is dislocated from the matrix clause and resumed in the main clause by the resumptive pronoun הֵ֣מָּה (they). The compound subject שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ (your rod and your staff) signals the activation of this entity as the topic of the sentence (cf. BHRG §48.2.1, "Most typical [dislocated constructions] are instances where the activated referent is the primary topic of the subsequent clause"). Moreover, this topic introduces new participants; YHWH's rod and staff are personified as the agents responsible for dispensing YHWH's care, protection, and guidance.[8]
- v. 6a - ט֤וֹב וָחֶ֣סֶד (goodness and loyalty) are fronted for completive focus. Of all of the things that could pursue David such as disaster (Prov 13:21); the angel of the Lord (Ps 35:6); sword, famine, and pestilence (Jer 29:18); and adversaries (Ps 71:10-11), it is YHWH's goodness and loyalty that pursues David.
(There are no vocatives in this psalm.)
Discourse Markers
- v. 4a: גַּ֤ם כִּֽי ("even when") occurs only here in the Psalter (for other instantiations of גַּם כִּי in the Hebrew Bible, see Isa 1:15; Hos 8:10, 9:16; Prov 22:6; Lam 3:8; etc.). גַּם כִּי is a compound conjunction that introduces a concessive conditional sentence (the particle כִּי can occur in compound conjunctions such as גַּם כִּי [even though[9]], עַל כִּי [because[10]], אַף כִּי [indeed, really[11]). Some particles such as the כִּי can be used for both conditional and concessive clauses.[12] Moreover, concessive clauses, especially hypothetical ones, can be considered as a specific category of the conditional clause. For this reason, some כִּי-clauses are regarded as concessive by some authors, whereas others regard them as conditional. For instance, Zechariah 8:6 is considered to be conditional by Schoors, whereas JM §171b and BDB explain it as concessive.[13] Likewise, the כִּי in Psalm 23:4 is regarded as concessive by JM §171c but conditional by GKC §159bb. We render גַּם כִּי as a concessive conditional reading.[14] As Locatell has noted, the crucial point here is that the כִּי displays the characteristics of a typical conditional construction.[15] Rendering גַּם כִּי ("even though/if/when") as a concessive conditional reading "maintains the potentiality of the conditional, while adding the concessive characteristic of asserting that normally incompatible events would coincide if this potential were realized.[16] It is this potentiality that continues to distinguish it from a genuine concessive (cf. NET)."[17] In other words, "walking in a valley of darkness" and "fearing no harm" are incompatible events that will coincide if the potential of the conditional is realized. Locatell has further noted that "concessive conditional readings are constrained even more when conditional כִּי is immediately preceded by the focus particle גם."[18] Although "even if" and "even though" are plausible glosses for גַּם כִּי, if understood as hypothetical or concessive, we have chosen to render it as "even when" in order to convey the likelihood of the conditional actually happening. The alternatives maintain the possibility of the conditional, but they can too readily be understood as suggesting that the conditional (such a difficult time) is unlikely to ever happen. The particle גַּם, as is typical of its function as a focus particle, contributes a scalar implicature, though here to the concessive כִּי and, only by extension, to the whole clause. It thus maintains its independent contribution, though as modifying only the כִּי. Hence, we have represented it as part of the conjunction for simplicity's sake, rather than a discourse marker over the whole sentence, which would not accurately capture its function. The ancient versions' inclusion of καὶ, et, ברם and ܐܦ, though most naturally rendered 'also' (as an isomorphic translation of גַּם), nonetheless exhibit the independent contribution of גַּם (LXX: ἐὰν γὰρ καὶ - "for even if,"[19] Jerome Hebr.: sed et si - "but even if," Targum: ברם כד "even when,"[20] and Peshitta: ܐܦܢ - "even if"[21]).
- v. 6: אַךְ is a focal particle that may be interpreted in two different ways:[22]
- Option 1 (preferred): אַךְ can be treated as an asseverative particle,[23] which can be translated as "surely,"[24], "certainly,"[25] or "indeed."[26] We favored this option for two main reasons. First, surely expresses a confidence in God's goodness and loyalty that is not explicit in the alternative translation, "only." Taking into account that Ps 23 is widely regarded as a psalm of confidence/trust,[27] "surely" fits better than "only." Second, as an asseverative particle, אַךְ has a broad scope; i.e., it encompasses the whole clause. The psalmist expresses deep confidence that YHWH's goodness and loyalty will pursue him throughout life. This option is supported by the majority of modern translations (e.g., NIV, NLT, ESV, NET, etc.).
- Option 2: אַךְ can be treated as a restrictive particle translated as "only."[28] Two main reasons support this position. First, "אַךְ is primarily a focus particle, governing one constituent ('only x')."[29] Second, this reading fits the context of Ps 23. The verb רדף ("be behind, follow after, pursue, persecute"[30]) is normally something that enemies do. However, in Ps 23 (where the psalmist experiences YHWH’s protective hospitality), the only 'enemies' that pursue the psalmist are "goodness and loyalty" ("In YHWH’s house, I am safe and sound, and only goodness and loyalty [and no real enemies] will pursue me"). Although this option is plausible, we have opted for option 1 because the scope in a restrictive אַךְ ("only") is restricted to goodness and loyalty instead of encompassing the whole clause (which would include the length of YHWH's pursuit - "all the days of the psalmist's life"). Therefore, this rendering loses some of the nuances that are present with the asseverative rendering.[31] For modern translations supporting this rendering, see CSB and YLT. Moreover, the contrast between "YHWH's goodness and loyalty" pursuing David instead of other things (such as adversaries) pursuing him is still evident in the focus-fronting of ט֤וֹב וָחֶ֣סֶד (see the word order notes below), even when אַךְ is interpreted as having scope over the whole clause, as we have preferred.
Conjunctions
- v. 4a: See the discussion of גַּ֤ם כִּֽי above.
- v. 4c: The כִּי clause provides the grounds of David's absence of fear; i.e., YHWH's presence (v. 4bc - "I will not fear harm because you [YHWH] are with me."[32]).
- Coordinating lines within a verse: v. 6 (וְשִבְתִּי). v. 6b: ** for revocalization see exegetical issue The Text of Ps. 23:6b (MT: וְשַׁבְתִּ֥י).
Speech Act Analysis
Summary Visual
| Speaker | Verses | Macro Speech Acts | Addressee | |||||
|---|---|---|---|---|---|---|---|---|
| David | v. 1 A psalm by David. YHWH is my shepherd; I will never lack [anything]. | Profession of Confidence (vv. 1–6) |
YHWH | |||||
| v. 2 He makes me lie down in green pastures. He leads me to water where I can rest. | I lack nothing! | |||||||
| v. 3 He restores my life. He leads me in paths of righteousness for the sake of his name. | ||||||||
| v. 4 Even when I walk in a valley of darkness, I will not fear harm, because you are with me. Your rod and your staff, they comfort me. | Supporting Statements YHWH is with me, providing for me and protecting me. |
|||||||
| v. 5 You arrange a table before me in the presence of my adversaries. You have anointed my head with oil. My cup is overflowing. | ||||||||
| v. 6 Surely goodness and loyalty will pursue me all the days of my life, and I will dwell in YHWH’s house for as long as I live. | ||||||||
Speech Act Chart
The following chart is scrollable (left/right; up/down).
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes | |
|---|---|---|---|---|---|---|---|---|---|---|---|
| 1 | מִזְמ֥וֹר לְדָוִ֑ד | A psalm by David. | Superscription | ||||||||
| יְהוָ֥ה רֹ֝עִ֗י | YHWH is my shepherd; | Declarative | Assertive | Describing YHWH as his personal shepherd who provides for all of his needs. | Describing YHWH as his shepherd who provides for all of his needs. | Professing confidence in YHWH's presence, provision, and protection. | YHWH will recognize how much David trusts YHWH to be the one who protects him and provides for his needs. | YHWH will feel pleased with David's confident profession and will continue to feel committed to protecting David and providing for all of his needs. | YHWH will continue to protect David and provide for all of his needs. | ||
| לֹ֣א אֶחְסָֽר׃ | I will never lack [anything]. Declarative | Assertive | Stating that he never lacks with the implied reason that YHWH is his shepherd. | ||||||||
| 2 | בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי | He makes me lie down in green pastures. Declarative | Assertive | Describing the ways in which YHWH shepherds him; i.e., through leading him to places where he can graze and rest. | |||||||
| עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃ | He leads me to water where I can rest. | Declarative | Assertive | Describing the ways in which YHWH shepherds him; i.e., YHWH leads him to a place where he can drink water and rest. | |||||||
| 3 | נַפְשִׁ֥י יְשׁוֹבֵ֑ב | He restores my life. Declarative | Assertive | Describing the effect of the shepherd's provision in his life; i.e., it restores his life. | |||||||
| יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃ | He leads me in paths of righteousness for the sake of his name. | Declarative | Assertive | Describing the ways in which YHWH shepherds him; i.e., YHWH leads the psalmist to walk in safe paths guiding him to a righteous life. | |||||||
| 4 | גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת | Even when I walk in a valley of darkness, | Declarative | Expressive | Expressing his absence of fear even when he may find himself in a dark and dangerous valley because YHWH is with him, providing and protecting him through all dangers. | Professing confidence in YHWH's presence and protection even though dangers threaten. | Even when David may find himself in a dark and dangerous valley, he will not fear harm because YHWH is with him, providing and protecting him through all dangers. | ||||
| לֹא־אִ֘ירָ֤א רָ֗ע | I will not fear harm, | ||||||||||
| כִּי־אַתָּ֥ה עִמָּדִ֑י | because you are with me. | ||||||||||
| שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃ | Your rod and your staff, they comfort me. | Declarative | Expressive | Expressing his source of comfort; i.e., YHWH's rod and staff which symbolize YHWH's presence, protection, and guidance. | |||||||
| 5 | תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י | You arrange a table before me in the presence of my adversaries. | Declarative | Assertive | Describing YHWH as his host by depicting gestures of hospitality; i.e., preparation of a feast and protection from enemies. | Professing confidence in YHWH's provision of food and protection (there is an implied custom for the host to provide protection to his guest from all enemies). | • David's adversaries will see YHWH's abundant provision for David. They cannot harm David for he is under YHWH's care. | ||||
| דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י | You have anointed my head with oil. Declarative | Assertive | Describing YHWH's hospitable treatment of him through the customary anointing of an honored guest. | Professing confidence in being treated honorably by YHWH. | |||||||
| כּוֹסִ֥י רְוָיָֽה׃ | My cup is overflowing. Declarative | Assertive | Acknowledging YHWH's abundant provision in his life. | ||||||||
| 6 | אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י | Surely goodness and loyalty will pursue me all the days of my life, Declarative | Assertive | Professing confidence that YHWH's goodness and loyalty will pursue him all the days of his life. | Professing confidence that YHWH's goodness and loyalty pursue David instead of harm (contrary to the typical sense of "to pursue," which is often used with hostile purpose, with a sense of causing harm). | ||||||
| *וְשִבְתִּי* בְּבֵית־יְ֝הוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃ | and I will dwell in YHWH’s house for as long as I live. Declarative | Assertive | Asserting that he will dwell in YHWH's house for as long as he lives. | Professing confidence that he will experience YHWH's presence and provision for as long as he lives. | 2 Sam 7:8-9: "Now, therefore, thus you shall say to my servant David, ‘Thus says the Lord of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went . . ." (ESV). | ||||||
Emotional Analysis
Emotional Analysis Chart
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | The Psalmist Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | מִזְמ֥וֹר לְדָוִ֑ד | A psalm by David. | ||
| יְהוָ֥ה רֹ֝עִ֗י | YHWH is my shepherd; | • Confident in YHWH's provision. | "The image of 'shepherd' aroused emotions of care, provision, and protection" (VanGemeren 2008, 253). | |
| לֹ֣א אֶחְסָֽר׃ | I will never lack [anything]. | |||
| 2 | בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי | He makes me lie down in green pastures. | • Secure under YHWH's care. | "The act of ""lying down"" is ""a symbol of peace and tranquility (Isa. 11:6-7; 14:30; Jer. 33:12; Ezek. 34:14-15) and frequently carries with it the additional claim 'and none shall make them afraid' (Job 11:19; Isa. 17:2; Zeph. 3:13; cf. Mic. 4:4)"" (Miller 1986, 114). Through the imageries ""in green pastures"" and ""by waters of resting places >> water where I can rest"", ""the psalmist evokes in the reader's mind feelings of security as well as sustenance through the peaceful, rich imagery of animals grazing and resting in a verdant watered meadow, to which they have been safely led by their shepherd"" (Miller 1986, 114)." |
| עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃ | He leads me to water where I can rest. | |||
| 3 | נַפְשִׁ֥י יְשׁוֹבֵ֑ב | He restores my life. | • Confident in YHWH's provision. • Refreshed." |
SDBH notes that נַפְשִׁ֥י יְשׁוֹבֵ֑ב ("he restores my life") means "literally: to bring back (one's) self; hence: = causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation -- to restore (someone's) life." Cf. Ps 19:8 מְשִׁ֣יבַת נָ֑פֶשׁ ("restoring life"). |
| יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃ | He leads me in paths of righteousness for the sake of his name. | See The Text and Meaning of Ps 23:3b for more details on the meaning of בְמַעְגְּלֵי־צֶדֶק ("paths of righteousness"). | ||
| 4 | גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת | Even when I walk in a valley of darkness, | • Confident in YHWH's presence and protection (your rod and your staff comfort me). • Confident that there is no cause for fear • Safe |
"""The hill country of Judah is broken up by narrow and precipitous ravines, or wadys, difficult to descend and ascend, dark, gloomy, and abounding in caves, the abode of wild beasts and robbers (v. 1 S. 24). To pass through these wadys was still more difficult than to find the right path over the hills"" (Briggs and Briggs 1907, 209). Therefore, the ""valley of darkness"" is a valley where the danger of death existed because of wild animals and robbers. David will fear no harm because YHWH is with him. Here the psalm shifts from talking about YHWH to talking directly to YHWH (""you are with me""). Since YHWH is omnipresent (cf. Ps 139:7-12), the statement ""you are with me"" may be meant to signify YHWH's action on David's behalf rather than his location (e.g., Isa 41:10). In other words, YHWH “intervenes in [David’s] life for protection as well as provision” (Ross 2011, 565. Cf. also Gen 28:15; Exod 3:12; Isa 7:14; Matt 28:20). ""Your rod and your staff"": In Ps 23:6, the rod and staff symbolize YHWH's care, protection, and guidance (cf. Craigie 2004, 207; VanGemeren 2008, 254)." |
| לֹא־אִ֘ירָ֤א רָ֗ע | I will not fear harm, | |||
| כִּי־אַתָּ֥ה עִמָּדִ֑י | because you are with me. | |||
| שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃ | Your rod and your staff, they comfort me. | |||
| 5 | תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י | You arrange a table before me in the presence of my adversaries. | • Confident in YHWH's provision and protection • Joy and honor to be YHWH's guest • Safe • Longing to be in YHWH's house • Satisfied |
"""You arrange"" a table means to set out food and drink for dining (cf. TWOT; Ross 2011, 566; VanGemeren 2008, 255). This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20. Cf. also Ps 78:19 in which לַעֲרֹךְ שֻׁלְחָן symbolizes YHWH's provision for Israel in the wilderness). ""in the presence of my adversaries"" - Although the psalmist is in the presence of his adversaries, he is safe and secure for YHWH is the host. ""In accordance with Oriental customs, the host is obliged to protect his guest from all enemies, at all costs"" (Briggs and Briggs 1906–1907, 210). Therefore, ""the presence of the psalmist’s enemies is no threat to him; he is under Yahweh’s protection and care. There may be a tone of derision, as the psalmist taunts his enemies by reminding them that they cannot harm him"" (Bratcher and Reyburn 1991, 234). The ""anointing with oil was a customary expression of hospitality"" (Futato 2009, 101). Prior to entering the banqueting room, it was customary for the host to ""anoint the honored guest with oil (45:7; 92:10; 133:2; Am 6:6; Lk 7:46) made by adding perfumes to olive oil"" (VanGemeren 2008, 255). Cf. Venn diagram for oil (שֶׁמֶן). The oil was associated with ""wealth, prosperity, happiness, and honor"" (Ross 2011, 567. Cf. also Ezek 16:19; Eccl 9:8; 2 Kgs 20:13; Hos 12:2). ""Overflowing, i.e., to run out a mass of fluid over a container (Ps 23:5) . . . [it is] a reference to having more than enough of something"" (DBL Hebrew). The imagery portrays YHWH as the host who provides in abundance for the psalmist." |
| דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י | You have anointed my head with oil. | |||
| כּוֹסִ֥י רְוָיָֽה׃ | My cup is overflowing. | |||
| 6 | אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י | Surely goodness and loyalty will pursue me all the days of my life, | "Although the verb ""to pursue"" is often used with ""hostile purpose"" (BDB), with a sense of causing harm (e.g., Pss 7:1 [2]; 18:37 [38]; 69:26 [27]; 71:11; etc.), it can also refer to pursuing in a more positive sense such as in Ps 23:6 in which goodness and loyalty pursue the psalmist (cf. also Pss 34:14 [15] and 38:20 [21]. Cf. also Venn diagram for רדף). In Hebrew, ""'house' can refer to a human dwelling or a divine dwelling. Thus, in ancient Israelite context, the 'house of YHWH' is the temple, the place of YHWH’s dwelling on earth. The metaphor of God as Host in this psalm culminates in the psalmist’s confidence of continuing to dwell under YHWH's presence and provision. ""To dwell in YHWH's house"" is ""a figure for living in YHWH's presence"" (Buttenwieser 1969, 554. Cf. Ps 84:4). ** for revocalization see exegetical issue The Text of Ps. 23:6b (MT: וְשַׁבְתִּ֥י - waw consecutive + Qal perfect 1cs from שׁוּב - ""and I will return"")." | |
| *וְשִבְתִּי* בְּבֵית־יְ֝הוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃ | and I will dwell in YHWH’s house for as long as I live. |
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Bibliography
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Footnotes
- ↑ Cf. Craigie 2004, 207; VanGemeren 2008, 254.
- ↑ Briggs and Briggs 1906, 210.
- ↑ Bratcher and Reyburn 1991, 234.
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
- ↑ Cf. Lunn 2004, 302.
- ↑ Cf. VanGemeren 2008, 254. For other instances of scalar focus, see Ps 119:2.
- ↑ Cf. Craigie 2004, 207; VanGemeren 2008, 254. Cf. also Fokkelman 2003, 39, footnote 50.
- ↑ DCH 15. b.
- ↑ DCH 15. d.
- ↑ DCH 15. a.
- ↑ Cf. Schoors 1981, 271.
- ↑ Schoors 1981, 271.
- ↑ Cf. Locatell 2017, 255.
- ↑ Locatell 2017, 255.
- ↑ Cf. König 2006, 822.
- ↑ Locatell 2017, 255.
- ↑ Locatell 2017, 255.
- ↑ NETS.
- ↑ Stec 2004, 61.
- ↑ Taylor 2020, 81.
- ↑ Lunn 2006, 139.
- ↑ Cf. DCH 1. (3).
- ↑ Cf. NIV, ESV, NET, NLT; Perowne 1870, 241; Craigie 2004, 204; Ross 2011, 554; Bullock 2015, 169.
- ↑ GWT, NASB; Goldingay 2006, 467.
- ↑ Cf. Jacobson 2014, 240.
- ↑ Cf. VanGemeren 2008, 251; Goldingay 2006, 345; Gunkel 1998, 121, 191; Bullock 2015, 166; Perowne 1870, 238; etc.
- ↑ Scholars who favor this position include Alexander 1864,117; Delitzsch 1944,331; Kraus 1988, 304, 308.
- ↑ BHRG 40.8.
- ↑ TWOT 2124.
- ↑ Williams 1967, 391(ii), page 67.
- ↑ Cf. BHRG §40.29.2. (2).