Psalm 24 Semantics
Meeting the king
Psalm 24
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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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. |
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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. |
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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. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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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. |
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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. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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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. |
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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. |
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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). |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 24, but for all of the psalms.
- See SDBH on Psalm 24.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 24 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 24, click the expandable button below.
(Click diagram to enlarge)
Psalm 24 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
vv. 1-2
| Hebrew | Verse | English |
|---|---|---|
| לְדָוִ֗ד מִ֫זְמ֥וֹר | v. 1a | By David. A psalm. |
| לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ | v. 1b | The earth and its fullness belong to YHWH, |
| תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃ | v. 1c | the world and the inhabitants in it, |
| כִּי־ה֭וּא׀ עַל־יַמִּ֣ים יְסָדָ֑הּ | v. 2a | because he has founded it upon the seas |
| וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃ | v. 2b | and keeps it established upon the currents. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 1-2]
Fragment
noun: מִזְמוֹר a psalm
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
Fragment
Clause
Subject
Apposition
Nominal
Nominal
article: הָ the
noun: אָרֶץ earth
Conjunction
conjunction: וּ and
Nominal <gloss="its fullness">
ConstructChain
noun: מְלוֹא fullness
suffix-pronoun: ָהּ it
Nominal
Nominal
noun: תֵּבֵל world
Conjunction
conjunction: וְ and
Nominal
Clause
Predicate
verb-participle: יֹשְׁבֵי inhabitants
Adverbial
PrepositionalPhrase
Preposition
preposition: ב in
Object
suffix-pronoun: ָהּ it
Predicate
verb: belong
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
pronoun: הוּא he
Predicate
Predicate
verb: יְסָד has founded
Object
suffix-pronoun: ָהּ it
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל upon
Object
noun: יַמִּים the seas
Conjunction
conjunction: וְ and
Predicate
verb: יְכוֹנְנֶ keeps established
Object
suffix-pronoun: ָה it
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל upon
Object
noun: נְהָרוֹת the currents
Notes
Note for vv. 1-2
v. 2 – Although it is a common word for "rivers" (so the LXX here: ποταμῶν; cf. Pss 46:5; 78:16; 105:41; 107:33; 137:1), in cosmic contexts, such as in this verse, the word נְהָרוֹת refers to "sea currents" (HALOT ≈ DCH). See also Pss 89:26; 93:3 and Jonah 2:4[3]: "You hurled me into the depths, into the very heart of the seas, and the currents swirled about me (וְנָהָ֖ר יְסֹבְבֵ֑נִי); all your waves and breakers swept over me" (NIV).
Note for vv. 1-2
v. 1 – The construct chain וְיֹ֣שְׁבֵי בָֽהּ contains a prepositional phrase (בָֽהּ) as its dependent. As noted by GKC, "The construct state ... is frequently employed ... as a connecting form, even apart from the genitive relation; so especially - (1) Before prepositions, particularly in elevated (prophetic or poetic) style" (§130a; cf. Ps 2:12).
Note for vv. 1-2
v. 1 – The lamed preposition in the clause לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ indicates possession, i.e., the earth and its fulness are to YHWH ➞ the earth and its fulness belong to YHWH. Although it is standard, both in Biblical Hebrew and cross-linguistically, for the possessum to appear first in a predicational possessive clause (sometimes called 'belong' possession, as opposed to presentational 'have' possession; Croft 2022, 305-307), the order is reversed here for the pragmatic function of exclusive focus: they belong only to YHWH (see our macrosyntactic analysis).
Note for vv. 1-2
v. 1 – Note that the LXX has a longer superscription, including of the first day of the week (Ψαλμὸς τῷ Δαυιδ· τῆς μιᾶς σαββάτων), possibly hinting at a reference "to the history of the work of creation" (Delitzsch 1883, 410). It is common for LXX psalms to contain reference to the days of the week and Sabbath liturgy, where this is limited to Psalm 92 in the MT. (See the exegetical issue The Sabbath Day in Psalm 92 and references therein.)
v. 3
| Hebrew | Verse | English |
|---|---|---|
| מִֽי־יַעֲלֶ֥ה בְהַר־יְהוָ֑ה | v. 3a | Who may go up on the mountain of YHWH? |
| וּמִי־יָ֝קוּם בִּמְק֥וֹם קָדְשֽׁוֹ׃ | v. 3b | And who may stand within his holy place? |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
ClauseCluster
Clause
Subject
pronoun: מִי who
Predicate
verb: יַעֲלֶה may go up
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ on
Object
Nominal
ConstructChain
noun: הַר mountain
noun: יְהוָה YHWH
Conjunction
conjunction: וּ and
Clause
Subject
pronoun: מִי who
Predicate
verb: יָקוּם may stand
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ within
Object
ConstructChain <gloss="his holy place">
noun: מְקוֹם place
noun: קָדְשׁ holiness
suffix-pronoun: וֹ him
Notes
Note for v. 3
v. 3 – As in many instances of triple constituent construct chain terminating in a pronominal suffix, so in the case of בִּמְק֥וֹם קָדְשֽׁוֹ, "a pronominal suffix can be attached to the nomen rectum [construct dependent] where such a pronoun relates to the entire construct phrase, effectively to the nomen regens [construct head]" (JM §129kb). Thus, the phrase should be understood as in his holy place, not in the place of his holiness. Compare, for example, הַר־קָדְשִֽׁי my holy mountain in Psalm 2:6.
v. 4
| Hebrew | Verse | English |
|---|---|---|
| נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב | v. 4a | One with clean hands and a pure heart, |
| אֲשֶׁ֤ר ׀ לֹא־נָשָׂ֣א לַשָּׁ֣וְא נַפְשׁוֹ | v. 4b | who has not delighted in falsehood, |
| וְלֹ֖א נִשְׁבַּ֣ע לְמִרְמָֽה׃ | v. 4c | nor taken an oath deceitfully. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Clause
Subject
Nominal <gloss="one with clean hands">
ConstructChain
adjective: נְקִי innocent
noun: כַפַּיִם hands
Conjunction
conjunction: וּ and
Nominal
ConstructChain
Nominal
noun: <status="elided">
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject <located="relative clause head">
Predicate
Predicate <gloss="has not delighted in falsehood">
verb: נָשָׂא has lifted up
adverb: לֹא not
Object
ConstructChain
noun: נַפְשׁ soul
suffix-pronoun: וֹ him <status="emendation">
Object <status="alternative">
ConstructChain
noun: נַפְשׁ soul
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
article: הַ the <status="elided">
noun: שָּׁוְא falsehood
Conjunction
conjunction: וְ and
Predicate
verb: נִשְׁבַּע has taken an oath
adverb: לֹא not
Adverbial <gloss="deceitfully">
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: מִרְמָה deceit
adjective: בַר pure
noun: לֵבָב heart
Predicate <status="elided">
Predicate
verb: יַעֲלֶה may go up
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ on
Object
Nominal
ConstructChain
noun: הַר mountain
noun: יְהוָה YHWH
Conjunction
conjunction: וּ and
Predicate
verb: יָקוּם may stand
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
Nominal <gloss="his holy place">
ConstructChain
noun: מְקוֹם place
noun: קָדְשׁ holiness
suffix-pronoun: וֹ him
Notes
Note for v. 4
v. 4 – In light of the following clause's clarification of the contextual domain as that of deceitful swearing, the sense of שָׁוְא as "falsehood" has been preferred here, rather than that of "futility" or "delusion" (SDBH) or even "idols." See further the Venn diagram and the discussion in the exegetical issue, The Text and Meaning of Ps 24:4b. Indeed, in the v. 4c clause the LXX supplies "to his neighbor" (καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ), clarifying that the sense of idol worship is altogether absent in this line, and probably also the previous line.
Note for v. 4
v. 4 – On the construction *נָשָׂ֣א לַשָּׁ֣וְא *נַפְשׁוֹ see the exegetical issue The Text and Meaning of Psalm 24:4b, where we conclude that it carries the sense of delight in.[1] See also Deuteronomy 24:15; Hosea 4:8; Psalms 25:1; 86:4; 143:8; Proverbs 19:18.
Note for v. 4
v. 4 – The lamed in the prepositional phrase לְמִרְמָֽה functions as specification, in similar manner to לָבֶטַח "as far as confidence," i.e. "securely" (BHRG §39.11.6.b; cf. IBHS §11.2.10.d "class and type"), so rendered "deceitfully" (DCH).[2]
Note for v. 4
v. 4 – Both construct chains נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב communicate a relationship of specification, i.e., with regard to (see GKC §128y: "clean as regards hands") ➞ "one with clean hands" (HALOT, 720). Compare, for example, נְֽשׂוּי־פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה "forgiven with regard to offense, covered with regard to sin" (Ps 32:1) and תְמִֽימֵי־דָ֑רֶךְ "blameless with regard to their way (Ps 119:1), among others.
Note for v. 4
v. 4 – For the text and meaning of the construction *לֹא־נָשָׂ֣א לַשָּׁ֣וְא *נַפְשׁוֹ, see the exegetical issue, The Text and Meaning of Ps 24:4b. In short, we prefer the emendation of Codex Leningrad's נַפְשִׁ֑י "my soul" to נַפְשׁוֹ "his soul" and interpret the construction לָשֵׂאת נֶפֶשׁ לְ/אֶל as "to desire."
v. 5
| Hebrew | Verse | English |
|---|---|---|
| יִשָּׂ֣א בְ֭רָכָה מֵאֵ֣ת יְהוָ֑ה | v. 5a | He will receive blessing from YHWH |
| וּ֝צְדָקָ֗ה מֵאֱלֹהֵ֥י יִשְׁעֽוֹ׃ | v. 5b | and privilege from the God of his salvation. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Predicate
verb: יִשָּׂא he will take up >> he will receive
Object
Nominal
noun: בְרָכָה blessing
Adjectival
PrepositionalPhrase
Preposition
preposition: מֵאֵת from
Object
noun: יְהוָה YHWH
Conjunction
conjunction: וּ and
Nominal
noun: צְדָקָה privilege
Adjectival
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
Nominal <gloss="the God of his salvation">
ConstructChain
noun: אֱלֹהֵי God
noun: יִשְׁע salvation
suffix-pronoun: וֹ him
Notes
Note for v. 5
v. 5 – Although "privilege" is not a common gloss of צְדָקָה, in the present context, both צְדָקָה and the preceding בְּרָכָה result in a person's permission to enter YHWH's presence: "The person who is 'conferred' with integrity automatically becomes part of the 'community of his seekers'" (Spangenberg 2011, 751). See further the Venn diagrams, which compare both justice and privilege for צְדָקָה.
Note for v. 5
v. 5 – There is little apparent difference between מֵאֵת and מִן in the present verse (rendered identically, for example, in the LXX, Jerome's iuxta Hebraeos and the Peshitta,[3] as well as modern translations). It may be hypothesized that the compound מֵאֵת is to be construed as communicating both the origin and comitative nature of the "blessing" (בְ֭רָכָה) as from with YHWH, though this is not certain.
v. 6
| Hebrew | Verse | English |
|---|---|---|
| זֶ֭ה דּ֣וֹר דֹּרְשָׁ֑יו | v. 6a | Such is the generation—those seeking him, |
| מְבַקְשֵׁ֨י פָנֶ֖יךָ יַעֲקֹ֣ב סֶֽלָה׃ | v. 6b | those who seek your face—of Jacob. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Apposition
Nominal
ConstructChain
noun: דּוֹר generation
noun: יַעֲקֹב Jacob
Nominal
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Nominal
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain <gloss="your face">
noun: פָנֶי face
suffix-pronoun: ךָ you
Fragment
particle: סֶלָה selah
Notes
Note for v. 6
v. 6 – For the alternative readings of the syntax of this verse, see below. The merits of each position are discussed in the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. Our preferred reading involves Vertical Grammar, such that "Jacob" in the second line modifies "generation" in the first line and the entire verse reads
This is the generation of Jacob,
those who seek him
those who seek your face. (Tsumura 2023, 22)
Regarding the alternative diagrams:
- The first represents the interpolation of the word "god of" to ease the understanding of the verse (see, e.g., the Peshitta, LXX).
- The second diagram reads "Jacob" as a vocative: "... those seeking your face, Jacob."
- The third diagram reads "Jacob" in apposition to "those seeking your face."
- Finally, the fourth diagram reads the second line of the verse as a verbless clause "those seeking your face are Jacob." Aside from providing "god of," these three interpretations are syntactically possible, though we prefer the Vertical Grammar reading.
Alternative 1
SimpleGrammar
DiscourseUnit [v. 6 alternatives]
Fragment <status="alternative">
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Apposition
Nominal
ConstructChain
noun: דּוֹר generation
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Nominal
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain
noun: פְנֵי face <status="emendation">
ConstructChain
noun: אֱלֹהֵי God <status="emendation">
noun: יַעֲקֹב Jacob
Fragment <status="alternative">
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Apposition
Nominal
ConstructChain
noun: דּוֹר generation
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Nominal
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain
noun: פָנֶי face
suffix-pronoun: ךָ you
Fragment <status="alternative">
Vocative
Nominal
ConstructChain
noun: אֱלֹהֵי God <status="emendation">
noun: יַעֲקֹב Jacob
Notes
Alternative
v. 6 – For these alternative interpretations of the syntax of v. 6, see the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. This diagram represents the interpolation of the word "god of" to ease the understanding of the verse. The reading attested in the Peshitta involves the vocative, "God of Jacob," and thus requires only the addition of אֱלֹהֵי to the text,[4], whereas that attested by the LXX reads "who seek the face of the God of Jacob," so requires both the emendation of the MT's פָנֶ֖יךָ to פְנֵי, as well as the addition of אֱלֹהֵי.[5]
Alternative 2
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Apposition
Nominal
ConstructChain
noun: דּוֹר generation
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Nominal
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain
noun: פָנֶי face
suffix-pronoun: ךָ you
Fragment <status="alternative">
Vocative
noun: יַעֲקֹב Jacob
Notes
Alternative
v. 6 – For these alternative interpretations of the syntax of v. 6, see the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. This diagram reads "Jacob" as a vocative: "... those seeking your face, Jacob."
Alternative 3
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Apposition
Nominal
ConstructChain
noun: דּוֹר generation
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Nominal
Apposition
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain
noun: פָנֶי face
suffix-pronoun: ךָ you
noun: יַעֲקֹב Jacob
Notes
Note for v. 6
v. 6 – For these alternative interpretations of the syntax of v. 6, see the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. This diagram reads "Jacob" in apposition to "those seeking your face."
Alternative 4
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
pronoun: זֶה such
Predicate
verb: is
Complement
Nominal
ConstructChain
noun: דּוֹר generation
ConstructChain
verb-participle: דֹּרְשׁ those seeking
suffix-pronoun: ָיו him
Fragment <status="alternative">
Clause
Subject
Nominal
ConstructChain
verb-participle: מְבַקְשֵׁי those who seek
ConstructChain
noun: פָנֶי face
suffix-pronoun: ךָ you
Predicate
verb: are
Complement
noun: יַעֲקֹב Jacob
Notes
Note for v. 6
v. 6 – For these alternative interpretations of the syntax of v. 6, see the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. This diagram reads the second line of the verse as a verbless clause "those seeking your face are Jacob."
v. 7
| Hebrew | Verse | English |
|---|---|---|
| שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם | v. 7a | Lift up your heads, gates, |
| וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם | v. 7b | and be lifted up, eternal doorways, |
| וְ֝יָב֗וֹא מֶ֣לֶךְ הַכָּבֽוֹד׃ | v. 7c | so that the glorious king might enter! |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Predicate
verb: שְׂאוּ lift up
Object
ConstructChain <gloss="your heads">
noun: רָאשֵׁי heads
suffix-pronoun: כֶם you
Fragment
Vocative
noun: שְׁעָרִים gates
Fragment
particle: וְ and
Fragment
Clause
Predicate
verb: הִנָּשְׂאוּ be lifted up
Fragment
Vocative
ConstructChain <gloss="eternal doorways">
noun: פִּתְחֵי doorways
noun: עוֹלָם eternity
Fragment
particle: וְ so that
Fragment
Clause
Subject
ConstructChain <gloss="the glorious king">
noun: מֶלֶךְ king
Nominal
noun: כָּבוֹד glory
article: הַ the
Predicate
verb: יָבוֹא might enter
Notes
Note for v. 7
v. 7 – The construct chain פִּתְחֵ֣י עוֹלָ֑ם (both here and in v. 9) communicates one of characteristic, i.e., "doors of eternity" ➞ "eternal doors."[6] For a full discussion, see the exegetical issue The Meaning of "Doors" in Ps 24:7, 9.
v. 8
| Hebrew | Verse | English |
|---|---|---|
| מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד | v. 8a | Who is this, the glorious king? |
| יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר | v. 8b | YHWH, a mighty one and a warrior; |
| יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃ | v. 8c | YHWH, a battle warrior. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Subject
Apposition
Nominal <gloss="the glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
Nominal
Adjectival
adjective: זֶה this
Predicate
verb: is
Complement
Nominal
pronoun: מִי who
Fragment
Clause
Subject <status="elided">
Nominal <gloss="the glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
Predicate
verb: is
Complement
Apposition
noun: יְהוָה YHWH
Nominal
Nominal
adjective: עִזּוּז a mighty one
Conjunction
conjunction: וְ and
noun: גִבּוֹר a warrior
Fragment
Clause
Subject <status="elided">
Nominal <gloss="the glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
Predicate
verb: is
Complement
Apposition
noun: יְהוָה YHWH
Nominal
ConstructChain <gloss="a battle warrior">
noun: גִּבּוֹר warrior
noun: מִלְחָמָה battle
Notes
Note for v. 8
v. 8 – There are three possible ways to read the syntax of מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד. Our preferred reading reflects right-dislocation of מֶ֤לֶךְ הַכָּ֫ב֥וֹד "the glorious king," following the demonstrative pronoun זֶה֮ "this." Though more popularly represented in modern translations, our reasons for rejecting the other two possible interpretations are discussed below.
Alternatives
SimpleGrammar
DiscourseUnit [v. 8 alternatives]
Fragment <status="alternative">
Clause
Subject
Nominal <gloss="the glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
Predicate
verb: is
Complement
Nominal
pronoun: מִי who
adjective: זֶה
Fragment <status="alternative">
Clause
Subject
Nominal <gloss="this glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
adjective: זֶה this
Predicate
verb: is
Complement
Nominal
pronoun: מִי who
Notes
Alternative
v. 8 – The two alternative diagrams above represent two distinct readings of מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד.
The more plausible of the two is that זֶה֮ functions as a clitic following the interrogative מִ֥י, such that the clause reads "Who is the King of glory" (JPS). As formulated by BHRG: “Demonstrative pronouns combined with interrogative pronouns sometimes express the discontent of the speaker about a state of affairs in the form of a rhetorical question” (§36.2.2).[7] Although the question could seem rhetorical (i.e., it is unlikely that the speaker did not know the answer), for the purposes of the psalm, the next clause provides the answer. More crucial, however, are the prosodic observations. Since both מִ֥י and זֶה֮ contain their own nuclear stress, זֶה֮ does not follow the definition of clitic here, which should be conjoined by a maqqef (cf. וּמִי־זֶ֣ה רֹעֶ֔ה in Jer 49:19 and מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה in Ps 25:12). Further, as seen in both Jer 49:19 and Ps 25:12, this cliticized phrase is typically conjoined to the following phrase with a conjunctive accent, whereas זֶה֮ carries a tsinnor accent—a significant disjunctive. Finally, the construction is extended to מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד in v. 10. As discussed there, it is highly unlikely that both ה֣וּא and זֶה֮ can be considered enclitics, such that the same syntactic result should hold there as it does here.
On the other hand, the demonstrative זֶה֮ has been read as an attributive in a number of modern and ancient translations: "Who is this King of glory?" (NIV).[8] Nevertheless, the phrase מֶ֤לֶךְ הַכָּ֫ב֥וֹד is grammatically definite, whereas the demonstrative is not. Exceptions to the expected pattern are limited to 1 Kgs 14:14, Ezek 40:45 and Ezra 3:12.[9] Garr (2022, 378) considers זֶ֤ה הַבַּ֙יִת֙ in Ezra 3:12 as cataphoric, i.e., "this one, the house," and, indeed, the phenomenon could elsewhere be considered apposition. The result is similar to our preferred reading above.
v. 9
| Hebrew | Verse | English |
|---|---|---|
| שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם | v. 9a | Lift up your heads, gates, |
| וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם | v. 9b | and lift up, eternal doorways, |
| וְ֝יָבֹא מֶ֣לֶךְ הַכָּבֽוֹד׃ | v. 9c | so that the glorious king might enter! |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Predicate
verb: שְׂאוּ lift up
Object
ConstructChain <gloss="your heads">
noun: רָאשֵׁי heads
suffix-pronoun: כֶם you
Fragment
Vocative
noun: שְׁעָרִים gates
Fragment
particle: וּ and
Fragment
Clause
Predicate
verb: שְׂאוּ lift up
Object <status="alternative">
ConstructChain <gloss="your heads">
noun: רָאשֵׁי heads <status="elided">
suffix-pronoun: כֶם you <status="elided">
Fragment
Vocative
ConstructChain <gloss="eternal doorways">
noun: פִּתְחֵי doorways
noun: עוֹלָם eternity
Fragment
particle: וְ so that
Fragment
Clause
Subject
ConstructChain <gloss="the glorious king">
noun: מֶלֶךְ king
Nominal
noun: כָּבוֹד glory
article: הַ the
Predicate
verb: יָבוֹא might enter
Notes
Note for v. 9
v. 9 – Radak suggests that the object your heads has been elided in the second line, as indicated by the alternative addition to the diagram. It is preferable, however, in light of the parallel in v. 7, to understand this instance of וּ֭שְׂאוּ (the parallel is niphal וְֽ֭הִנָּשְׂאוּ) as an intransitive unaccusative qal → lift yourselves up.
v. 10
| Hebrew | Verse | English |
|---|---|---|
| מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד | v. 10a | Who is this, the glorious king? |
| יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃ | v. 10b | YHWH of armies, he is the glorious king. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
Apposition
Nominal <gloss="the glorious king">
ConstructChain
noun: מֶלֶךְ king
Nominal
article: הַ the
noun: כָּבוֹד glory
Nominal
Adjectival
adjective: זֶה this
Predicate
verb: הוּא is
Complement
Nominal
pronoun: מִי who
Fragment
Clause
Subject
Apposition
Nominal
ConstructChain
noun: יְהוָה YHWH
noun: צְבָאוֹת armies
pronoun: הוּא he
Predicate
verb: is
Complement
ConstructChain <gloss="the glorious king">
noun: מֶלֶךְ king
Nominal
noun: כָּבוֹד glory
article: הַ the
Fragment
particle: סֶלָה selah
Notes
Note for v. 10
v. 10 – Regarding the phrase מִ֤י ה֣וּא זֶה֮, see grammar notes above for v. 8. Although interrogative clitics are widely attested for the demonstrative זֶה (despite the prosodic indications that this is not the case in v. 8), this would be a unique attestation of an independent pronoun compounding onto מִי זֶה for the same effect, and even falling in between: מִ֤י ה֣וּא זֶה֮! Rather, this construction should be understood as a tripartite copular clause, with the so-called pronominal copula הוּא. Further, the conjunctive accents between these three constituents, yet disjunctive on the clause-final זֶה֮, supports this reading. Compare the pattern found in צַדִּ֥יק ה֛וּא יְהוָ֖ה "The Lord is righteous" (Lam 1:18, NIV).[10]
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- ↑ See similar comments found in Kirkpatrick 1891, 129; Briggs & Briggs 1906-7, 215; Craigie 2004, 213; DCH, 726; NIDOTTE, 161; Witthoff 2021, 149.
- ↑ This is also reflected in Jerome's dolose and the choice of a ܒ preposition of manner/means in the Peshitta's ܒܢܟܠܐ "with deceit" ➞ "deceitfully" (Taylor 2020, 83).
- ↑ These versions are consistent with παρὰ, a and ܡܢ in both lines of the verse.
- ↑ ܗܢܘ ܕܪܐ ܕܒܥܐ ܘܡܣܒܪ ܠܦܪܨܘܦܐ ܕܐ̈ܦܝܟ ܐܠܗܗ ܕܝܥܩܘܒ܂ "This is the generation that seeks and waits in hope for the presence of your face, O God of Jacob" (Taylor 2020, 83).
- ↑ αὕτη ἡ γενεὰ ζητούντων αὐτόν, ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ιακωβ "This is the generation of people who seek him, who seek the face of the God of Iakob" (NETS).
- ↑ Medieval commentators are creative, yet struggle to describe the nuance of the eternality of the doors. Rashi describes them as "doors whose holiness is eternal" (פְּתָחִים שֶׁקְּדֻשָּׁתָן עוֹלָמִית) and Ibn Ezra notes that "they are standing forever" (שהם עומדים לנצח), while Kimḥi asserts that now, finally, after much traveling of the Ark of the Covenant from Shiloh, to the Philistines territory, Beth Shemesh, etc., "they brought it into the place where it will be forever" (עתה הכניסוהו במקום שיהיה שם לעולם).
- ↑ "Both זְה and הוּא are sometimes used almost as enclitics to emphasize the interrogative words... מִי זְה who now? ... and still more emphatically מִי הוּא זֶה" (GKC §136c; cf. Joüon-Muraoka §143g).
- ↑ This is also unambiguous in Jerome's quis est iste rex gloriae (both here and in v. 10). The LXX is ambiguous between all three readings, since in Greek syntax the demonstrative lacking the definite article can precede the head noun with the same attributive sense of "this king." For other instances in which a masculine οὖτος is used as an interrogative clitic following τίς, see Jer 27:44; 37:21; Lam 3:37 (Muraoka 2016 §12ga).
- ↑ See Atkinson, "Demonstrative Pronouns."
- ↑ Note that Targum Psalms contains the pronominal copula in both cases (cf. v. 8 above) as well as the demonstrative, דיכי, though differs here in providing the emphatic state מלכא יקירא in place of v. 8's absolute state מלך יקירא.