Psalm 24 Verse-by-Verse
From Psalms: Layer by Layer
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Welcome to the Verse-by-Verse Notes for Psalm 24!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
v. 1
Watch the Overview video on v. 1.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| ss | לְדָוִ֗ד מִ֫זְמ֥וֹר | By David, a psalm. |
| 1a | לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ | The earth and its fullness belong to YHWH, |
| 1b | תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃ | the world and the inhabitants in it, |
Expanded Paraphrase
By David, a psalm. (Since YHWH alone created everything) The earth and its fullness belong to YHWH, the world and the inhabitants in it, (so he doesn't lack anything that we could offer him, nor can we manipulate him as we tried when we brought the ark into battle at Aphek,),
Grammatical Diagram
Notes
- See our discussion of the lamed in By David (לְדָוִד) here.
- The LXX's superscription includes the phrase of the day of the Sabbath (τῆς μιᾶς σαββάτων), which highlights a prominent motif in vv. 1-2, namely, that of of creation and rest thereafter.
- The lamed in [belong] to YHWH (לַיהוָה) is one of possession (GKC §129a; BHRG §39.11.1a; W-OC §11.2.10d).
- The constituent [belong] to YHWH (לַיהוָה) is fronted, functioning as restrictive focus, as brought out in the paraphrase of the macrosyntax visual:
- We have here the first mention of YHWH in the psalm, who appears once in each strophe, though twice in v. 8.
- The waw in The earth and its fullness communicates addition, though the idea is probably more accurately portrayed by the preposition ܒ (with) in the Peshiṭta's the earth with its fullness.[4]
- While the earth (הָאָרֶץ), as a unique referent, has an article, its parallel counterpart the world (תֵּבֵל) does not, apparently considered definite as "a common noun that has acquired the value of a proper noun" (BHRG §24.4.1).
- Regarding the construct state in combination with a prepositional phrase in the inhabitants in it (יֹ֣שְׁבֵי בָֽהּ), GKC notes, "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).
v. 2
Watch the Overview video on v. 2.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 2a | כִּי־ה֭וּא עַל־יַמִּ֣ים יְסָדָ֑הּ | because he has founded it upon the sea |
| 2b | וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃ | and established it upon the ocean. |
Expanded Paraphrase
because he founded it, (the world), upon seas and established it upon oceans, (thereby establishing the waters' boundaries) (and his sovereign authority).
Grammatical Diagram
Notes
- Supporting the previous proposition, this verse's because (כִּי) clause(s) have a fronted pronoun he (הוּא), functioning focally, as illustrated by the paraphrase in the following visual:
- Though יַמִּים (lit. seas) and נְהָרוֹת (lit. rivers) don't have an article, they are considered definite as unique cosmological entities (see CSB, ESV, NASB, NIV, etc.) and are best rendered singular as their plural morphology is probably best understood as plural of intensification /amplification, so, for example, יַמִּים is interpreted as "the ocean, which encircles the earth" (GKC §124e). Furthermore, the term נְהָרוֹת is often used simply as 'currents', as in Jonah 2:4 (וַתַּשְׁלִיכֵ֤נִי מְצוּלָה֙ בִּלְבַ֣ב יַמִּ֔ים וְנָהָ֖ר יְסֹבְבֵ֑נִי), so in the current cosmic context is best rendered ocean.
- As a lexical pair, both יַמִּים and נְהָרוֹת were known as Yammu and Naharu, both mentioned as gods defeated by Ba'lu, in the same context Ba'lu encouraged the assembly of gods to lift up their heads (CTA2 in Hallo (ed.) The Context of Scripture, vol. 1, p. 246; see note on 'heads' in vv. 7, 9).
- Though both verbs of this verse are most commonly understood as past and finished actions, it is preferable to render yiqṭol as posterior and continuous aspect:
- This verse concludes the initial global speech act section, Decree.
- Furthermore, vv. 1-2 are dominated by consistent end rhyme, which is resumed in the final syllable of each of the following strophes (see the poetic feature, The Final "Who").
v. 3
Watch the Overview video on v. 3.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3a | מִֽי־יַעֲלֶ֥ה בְהַר־יְהוָ֑ה | Who may go up on the mountain of YHWH? |
| 3b | וּמִי־יָ֝קוּם בִּמְק֥וֹם קָדְשֽׁוֹ׃ | And who may stand within his holy place? |
Expanded Paraphrase
(In previous attempts to unite his ark and his temple, however,) (we have tried to manipulate the ark's presence, and we saw how Hophni, Phineas, the men of Beth-Shemesh and Uzzah suffered the consequences of doing so according to their own understanding. As we now bring the ark into Jerusalem, we are determined to do it rightly this time. So,) Who may go up on the mountain of YHWH? And who may stand within his holy place?
Grammatical Diagram
Notes
- Both yiqṭol verbs in this verse should be understood as permissive (can, may, should), as discussed in GKC §107t. Hence, our CBC: "Who may go up...?"
- The parallelism between these two lines makes it probable that the mountain of the Lord and his holy place are co-referential, as the mountain-city. Such seems clear from other places in the Psalter, such as Ps. 48:2, in the city of our God, his holy hill (בְּעִ֥יר אֱ֝לֹהֵ֗ינוּ הַר־קָדְשֽׁוֹ).
- Such questions are necessary as there had been a history of the Israelites (and, indeed, the Philistines) trying to manipulate the presence of the ark, so standing in YHWH's presence and accompanying the ark to the temple-mountain should not be taken lightly.
- In fact, this history, including Hophni, Phineas and the Israelite army (1 Sam. 4), the Philistines ( 1 Sam. 5-6), the people of Beth-Shemesh (1 Sam. 6.19), and Uzzah (2 Sam. 6.5-8) provide one of the key background events of the psalm.
- Thus the questions provide a challenge and set up a decree regarding the requirement of these participant, not a real question. So we have an indirect speech act.
- Nonetheless, this pair of Who (מִי) questions provide a strong ingredient to the psalm's poetic structure, and are matched with two more מִי questions in vv. 8 and 10.
v. 4
Watch the Overview video on v. 4.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 4a | נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב | One with clean hands and a pure heart, |
| 4b | אֲשֶׁ֤ר ׀ לֹא־נָשָׂ֣א לַשָּׁ֣וְא נַפְשִׁ֑י | who hasn’t delighted in falsehood, |
| 4c | וְלֹ֖א נִשְׁבַּ֣ע לְמִרְמָֽה׃ | nor taken an oath deceitfully. |
Expanded Paraphrase
(Unlike the Israelite army who tried to manipulate the ark's presence being carried by Hophni and Phineas,) (the answer to who may enter his presence is: only) One with clean hands and a pure heart, (and in contrast to the actions of Hophni and Phineas, who were morally corrupt and unfit for priestly worship of YHWH as they treated their duties with contempt), (the answer is: one who) who hasn't taken delight in falsehood, nor taken an oath deceitfully ( - falsehood and deceit being euphemisms for idols. So, clean hands and a pure heart represent ethical purity, and rejection of idolatry is part of proper worship).
Grammatical Diagram
Notes
- As indicated by the diagram above, the descriptions in this verse provide the answer to the two Who (מִי) questions in v. 3, so the overt answer has been elided.
- This verse concludes the second global speech act section and the second decree of the psalm.
- The first two phrase contain construct chains of clean (characteristic) with regards to hands (specification) and pure (characteristic) with regards to heart (specification), hence the HALOT's rendering; "clean as regards hands" (cf. GKC §128y).[5]
- Right worship involves ethical integrity and religious purity, so avoids idolatry, of which both falsehood (שָּׁוְא) and deceit (מִרְמָה) can refer to - see the Venn diagram of שָׁוְא below:
- The second line of this verse has merited its own exegetical issue wiki page, The Text and Meaning of Ps. 24:4b, which discusses of construction לָשֵׂאת נֶפֶשׁ לְ/אֵל as desire something and therefore the logic matches the best textual evidence for the 3ms suffix on נֶפֶשׁ, as read by all the major versions.
- The use of נשׂ׳׳א in this construction is the first of six instances of this verb in the psalm, which constitute a large part of the poetic feature Lift up.
v. 5
Watch the Overview video on v. 5.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 5a | יִשָּׂ֣א בְ֭רָכָה מֵאֵ֣ת יְהוָ֑ה | He will receive blessing from YHWH |
| 5b | וּ֝צְדָקָ֗ה מֵאֱלֹהֵ֥י יִשְׁעֽוֹ׃ | and privilege from the God of his salvation. |
Expanded Paraphrase
(As for this person with moral and religious integrity) He will receive blessing from YHWH (just as Obed-Edom was blessed after inhabiting with the presence of the ark) and privilege from the God of his salvation (- that is, the right standing to form part of those who will accompany YHWH's ark,) (just as Obed-Edom participated in the ark's procession.)
Grammatical Diagram
Notes
- Though possibly read as modal yiqṭol, יִשָּׂא is best read as future indicative as forming part of the confident claim, He will receive, and description of this person in vv. 3-4. The major versions also contain and indicative verb and its parallel in Ps. 15.5 also points in this direction. At the same time, in perlocutionary fashion, the indicative nature of the clause "functions to call its readers to become Jacob" (Sumpter 2014, 49), as discussed in the next verse.
- Extending the literal take up to receive, the יִשָּׂא here provides another instance of נשׂ׳׳א as discussed in the Lift up poetic feature.
- The use of privilege (צְדָקָה) seems relate to the forming part of those who will accompany the ark to Jerusalem.[6] Indeed, if forming part of those who will accompany the ark to Jerusalem is the counterpart of blessing, Obed-Edom serves as an example of someone who enjoyed both this blessing and justice (2 Sam. 6.10-12; 1 Chr. 15). Nevertheless, צְדָקָה has wider semantic potential:
- Where the God of salvation enters the equation, therefore, has to do with the previous subduing of Israel's enemies, including both the Philistines and the Jebusite inhabitants of Jerusalem.
v. 6
Watch the Overview video on v. 6.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 6a | זֶ֭ה דּ֣וֹר דֹּרְשָׁ֑יו | Such is the generation - those seeking him, |
| 6b | מְבַקְשֵׁ֨י פָנֶ֖יךָ יַעֲקֹ֣ב סֶֽלָה׃ | those who seek your face - of Jacob. Selah. |
Expanded Paraphrase
(Previously Israel tried to manipulate YHWH's presence and did not respect his boundaries of holiness) Such(, that is, with moral purity and the ability to accompany the ark and enter YHWH's presence,) is the generation of those (now) seeking him, of those who seek your face, the generation of Jacob. Selah.
Grammatical Diagram
Notes
- This verse conclude the first of two major macrosyntax sections, primarily indicated by Selah (סֶלָה) and the shift two a chain of imperatives in v. 7, and the third global speech act division, vv. 5-6 constituting the confidence.
- The Such (זֶה), which begins the verse, is most prototypically understood as as demonstrative pronoun, this, which would equate the generation of Jacob with those previously described, but can also communicate manner, i.e., living like this, or such is the sort of those who seek him (LEB). We have preferred the manner reading in our CBC (see HALOT; cf. CSB, ESV, NET, NIV).
- The presence of God of before Jacob in the LXX and Peshiṭta[7] is followed by a number of modern translators (among them, the CSB, ESV, NIV). However, being the longer, easier reading, and only attested in two medieval Hebrew manuscripts, we view the presence of God of in the text as unlikely to be original. The arguments for either position can be examined on the wiki page Text, Grammar and Meaning of Ps. 24:6. This exegetical issue also discussed the different syntactic possibilities of the verse in light of the absence of God of. Ultimately, we have preferred the reading of equation the generation of Jacob with the generation of those seeking him.[8]
v. 7
Watch the Overview video on v. 7.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 7a | שְׂא֤וּ שְׁעָרִ֨ים ׀רָֽאשֵׁיכֶ֗ם | Lift up your heads, gates, |
| 7b | וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם | and be lifted up, eternal doorways, |
| 7c | וְ֝יָב֗וֹא מֶ֣לֶךְ הַכָּבֽוֹד׃ | so that the glorious king might enter! |
Expanded Paraphrase
(This true Jacob, those now seeking him in right worship, are those qualified to enter his presence as they bring the ark of YHWH to his temple-mountain) (- an image of the entire cosmos). (After subduing anything chaotic in creation, he is like a returning victor from battle entering his capital city, just as the ark was returned victoriously from the Philistine territory and the people of Beth-Shemesh lifted up their eyes and rejoiced, so) Lift up your heads (in expectation and hope), gates, (you true worshippers who seek YHWH's face), and be lifted up (to open and welcome him), eternal doorways, so that the glorious king might enter (to be enthroned, victorious, over his cosmic temple)!
Grammatical Diagram
Notes
- This verse commences the second and final macrosyntax section, the final global speech act section, and begins a line-length pattern dominated by tricola.
- For the identity of the doors, their heads, and thus, what it means to lift them up, and them to be lifted up, see the exegetical issue The Meaning of "Doors" in Ps. 24. In short, the gates seem to be metaphorical for the elders of the city, who then represent the entire population.
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- The inhabitants of Jerusalem are then extended to represent all of humanity, in the cosmic temple, as indicated by the Targum's treatment of the gates in v. 9 as the gates of the garden of Eden (Stec 2004, 62).
- Both here and in v. 9, the verb enter וְיָבוֹא is best interpreted as resultative:
v. 8
Watch the Overview video on v. 8.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 8a | מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד | Who is this glorious king? |
| 8b | יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר | YHWH, a mighty one and a warrior. |
| 8c | יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃ | YHWH is a battle warrior. |
Expanded Paraphrase
Who is this glorious king? (The one who created and sustains the world), YHWH, (has shown himself to be) a mighty one and a warrior, (superior over any other god, assuming his rest in the cosmic temple after establishing order in the cosmos). YHWH is a battle warrior, (whose special presence is manifested by the Ark) (having returned from battle to enter his temple-mount).
Grammatical Diagram
Notes
- Although "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), זֶה is best read here, following all of the Ancient Versions,[9] as a demonstrative adjective. Thus, we have rendered זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד as this glorious king. The alternative diagram would look as follows:
- The interrogative is probably not a real question, but an indirect speech act providing a directive:
v. 9
Watch the Overview video on v. 9.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 9a | שְׂא֤וּ שְׁעָרִ֨ים ׀רָֽאשֵׁיכֶ֗ם | Lift up your heads, gates, |
| 9b | וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם | and lift up, eternal doorways, |
| 9c | וְ֝יָבֹא מֶ֣לֶךְ הַכָּבֽוֹד׃ | so that the glorious king might enter! |
Expanded Paraphrase
Lift up your heads, gates (of creation), (indeed, of all his created subjects), and lift up (to open and), eternal doorways, so that the glorious king might enter!
Grammatical Diagram
Notes
- The only difference between v. 7 and v. 9 is the consistent use of the Qal stem for the two imperatives lift up (שְׂא֤וּ... וּ֭שְׂאוּ), whereas v. 7 switches to a niphal in its second case: be lifted up.[10]
- Nonetheless, we have the final two instances of the root נשׂ׳׳א, as shown in the Lift up poetic feature:
v. 10
Watch the Overview video on v. 10.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 10a | מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד | Who is he, this glorious king? |
| 10b | יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃ | YHWH of armies, he is the glorious king. Selah. |
Expanded Paraphrase
Who is this glorious king? (The Lord of all creation who has revealed himself as) YHWH of armies, (sitting enthroned between the cherubim on the ark, and established his special presence on Mount Zion), He is the glorious king, (to whom belongs the worship of the whole world). Selah.
Grammatical Diagram
Notes
- The addition of he (הוּא) causes glorious king to be in extraposition, as indicated by the comma in Who is he, this glorious king? Alternatively, similarly to our comments on v. 8, both הוּא and זֶה could both be considered question clitics, which would result simply in, Who is the glorious king?
Or two separate questions: Who is he? This is the glorious king.
Or, finally, הוּא could be understood as the copula in a tripartite copulative clause: Who is this, the glorious king?
- SDBH describes YHWH of armies (יְהוָ֥ה צְבָא֑וֹת) as an "epithet of God with focus on his being in charge of the host of heavenly beings surrounding his throne, praising him, and carrying out his will on earth; ≈ as an epithet it relates to God's power and control of the cosmos as the divine king and warrior." See Story Behind on the relationship between this title and creation, there is intentional overlap between heavenly hosts as created stars (Ps. 33:6, Gen. 1 allusion) and as a mighty army (Judg. 5:20, Amos 4:13). Furthermore, both uses of YHWH of armies seem to result in a cultic context as hinted at by the Levites' tabernacle labour being described in צבא terms in Num. 4:23, 8:24). Finally, the name YHWH of armies is used intentionally to refer to YHWH's dwelling presence with the ark in 1 Sam. 4:4, and 2 Sam. 6:2).
- See the poetic feature The final "Who" for how the entire psalm (especially from vv. 1-2 onwards) and specifically the syntax of v. 10 leads up to the revelation of this identity.[11]
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.)
| 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. |
Shapes and colours on grammatical diagram
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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. |
Expanded paraphrase
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References
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- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ Which reads ܐܪܥܐ ܒܡܠܐܗܿ.
- ↑ The versions read innocens manibus; ἀθῷος χερσὶν; דְכֵי אַיְדַיָא; ܐܝܢܐ ܕܕܟܝ̈ܢ ܐ̈ܝܕܘܗܝ and mundo corde; καθαρὸς τῇ καρδίᾳ; וּבְרִיר רַעְיוֹנָא; ܘܓܒܐ ܒܠܒܗ, respectively.
- ↑ Wilson argues that it indicates "a public acknowledgement of compliance with the expectations in the case" (2002), and Spengenberg, "The person who is "conferred" with integrity automatically becomes part of the "community of his seekers" (2011, 751).
- ↑ These read τοῦ θεοῦ Ιακωβ and ܐܠܗܗ ܕܝܥܩܘܒ, respectively.
- ↑ Thus, reading Jacob, instead of God of Jacob, "v. 6 functions to point out who the true Jacob really is, the implication being that there are other proposals that need to be rejected (ones that draw on ethnicity or place of residence as primary markers of election, for example)" (Sumpter 2014, 49).
- ↑ LXX: τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Jerome: quis est iste rex gloriae; Targum Psalms: מַן הוּא דֵיכֵי מַלְכָּא יַקִירָא; Peshiṭta: ܡܢܘ ܗܢܐ ܡܠܟܐ ܕܐܝܩܪ̈ܐ.
- ↑ This is perhaps to achieve parallelism between the two verb stems (Berlin 2008), which is subsequently dropped in the present verse.
- ↑ Which makes v. 10b "the climatic exclamation of Yahweh's cultic title" (Sumpter 2014, 34), "the final liturgical declaration and the climax of the psalm" (Spangenberg 2001, 754) and "the crowning utterance which the poet has kept until the end" (Gunkel 1903, 369-370).