Psalm 25 Semantics

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About the Grammar & Semantics Layer

  What is Semantics?

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.)

  Grammatical Diagram Legend

Visualization Description
Legends - Clause.png
 The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
Legends - Object.png
 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.
Legends - Subject complement-1.png
 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.
Legends - Object complement.png
 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.
Legends - Construct Chain.png
 In a construct chain, the noun in the absolute form modifies the noun in the construct form.
Legends - Participle.png
 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.
Legends - Infinitive.png
 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.
Legends - Subject of Infinitive 1.png
 The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
Legends - Object of Infinitive.png
 The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
Legends - Modifiers 1.png
 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.
Legends - Adverbial.png
 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.
Legends - Prepositional Phrase.png
 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).
Legends - Embedded Clause 1.png
 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.
Legends - Compound clauses.png
 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.
Legends - Compound elements 2.png
 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.
Legends - Subordinate clause.png
 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.
Legends - Relative Clause 1.png
 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.
Legends - Sentence fragment.png
 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.
Legends - Discourse particle&Vocative.png
 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.
Legends - Apposition.png
 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.

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.

  Phrasal Diagram Legend

Visualization Description
3 Legends - Prepositional Phrase.png
 The prepositional phrase is indicated by a solid green oval.
3 Legends - Construct Chain.png
 The construct chain is indicated by a solid yellow oval.
3 Legends - phrase-level ו.png
 When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
3 Legends - Article.png
 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.

  Verbal Semantics Explainer

  Verbal Diagram Legend

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 25 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 25, click the expandable button below.

Psalm 25 Verbal Semantics Chart

This resource is forthcoming.


Psalm 25 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.

v. 1

Hebrew Verse English
לְדָוִ֡ד 1a By David.
אֵלֶ֥יךָ יְ֝הוָ֗ה 1b To you, YHWH,
נַפְשִׁ֥י אֶשָּֽׂא׃אֱֽלֹהַ֗י 1c I lift my soul, my God.


Preferred

SimpleGrammar
DiscourseUnit [v. 1]
  Fragment 
    PrepositionalPhrase
        Preposition
            preposition: לְ belonging to >> by
        Object
            noun: דָוִד David
  Fragment
    Apposition
      noun: יְהוָה YHWH
      ConstructChain <gloss="my God">
        noun: אֱלֹה God
        suffix-pronoun: ַי me
  Fragment
    Clause
      Subject
      Predicate 
        verb: אֶשָּׂא I lift
        Object
          ConstructChain <gloss="my soul">
            noun: נַפְשׁ soul
            suffix-pronoun: ִי me
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: אֵלֶי to
            Object
              suffix-pronoun: ךָ you


Notes

Note for v. 1

  • It is not clear whether the vocative my God (אֱלֹהַי) belongs at the end of the alef verse (v. 1) (so e.g., NIV: "Lord my God," cf. CEV) or at the beginning of the bet verse (v. 2) (so e.g., ESV: "O Lord... O my God...," cf. NLT, GNT, NET, NJPS). The MT groups it with the bet verse (אֶשָּֽׂא׃ אֱֽלֹהַ֗י בְּךָ֣).[1] But grouping it with the bet verse disturbs the acrostic. It is possible that, being a vocative, "my God" (אֱלֹהַי) sits outside of the acrostic structure (see, for example, the taw section of Ps 37, which begins with a waw conjunction: ותשועת). It is more likely, however, that "my God" (אֱלֹהַי) was originally grouped with the alef verse (so LXX).[2] Grouping אלהי with the first line results in an ABA'B pattern for v. 1: A. (אליך) B (יהוה) A' (נפשׁי אשא) B' (אלהי). This might be considered a case of "vertical grammar": "to you, YHWH, // I lift my soul, my God" >> "I lift my soul to you, YHWH my God."[3]
No Lexical notes to display for this diagram.

Note for v. 1

  • The expression lift up my soul is an idiom that describes an "action by which humans turn to a deity or location with the confidence that they will find help and support there" (SDBH). Elsewhere, the phrase is parallel with "I trust in you" (Ps 143:8: בְךָ בָטָחְתִּי) and "I call out to you all day long" (Ps 86:3: אֵלֶיךָ אֶקְרָא כָּל־הַיּוֹם). The use of the phrase in Deuteronomy 24:15 helpfully illustrates its meaning: "You must pay them their wages each day before sunset because they are poor and are counting on it (וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ)" (NLT). In Psalm 25:1, a functionally equivalent English phrase might be: "I am counting/depending/relying on you."
No Verbal notes to display for this diagram.

Note for v. 1

  • Various emendations have been proposed to address the issue of אֱלֹהַי (see grammar note), e.g., inserting קִוִּתִי after אֵלֶיךָ[4] or adding כי אתה before אלהי.[5] But these proposals have no textual support. The problem is more simply resolved by appealing to the Septuagint's line division and the phenomenon of vertical grammar (see grammar note).

v. 2

Hebrew Verse English
בְּךָ֣ בָ֭טַחְתִּי אַל־אֵב֑וֹשָׁה 2a I trust in you; do not let me be disappointed!
אַל־יַֽעַלְצ֖וּ אֹיְבַ֣י לִֽי׃ 2b Do not let my enemies rejoice over me!


Preferred

SimpleGrammar
DiscourseUnit [v. 2]
  Fragment <status="alternative">
    ConstructChain
      noun: אֱלֹה God
      suffix-pronoun: ַי me
  Fragment 
    Clause
      Subject 
      Predicate
        verb: בָטַחְתִּי I trust
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ in
            Object
              suffix-pronoun: ךָ you
  Fragment
    Clause 
      Subject 
      Predicate
        verb: אֵבוֹשָׁה let me come to shame
        Adverbial
          adverb: אַל do not
  Fragment
    Clause
      Subject
        ConstructChain <gloss="my enemies">
          noun: אֹיְב enemies
          suffix-pronoun: ַי me
      Predicate
        verb: יַעַלְצוּ let rejoice
        verb: יַלְעִיגוּ let deride <status="alternative emendation">
        Adverbial
          adverb: אַל do not
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: ל over
            Object
              suffix-pronoun: ִי me


Notes

No Grammar notes to display for this diagram.

Note for v. 2

  • "The force of בוֹשׁ is somewhat in contrast to the primary meaning of the English 'to be ashamed,' in that the English stresses the inner attitude, the state of mind, while the Hebrew means 'to come to shame' and stresses the sense of public disgrace, a physical state."[6] SDBH defines it as a "state in which someone has forfeited the respect of the community, due to a situation that is not in accordance to someone's status."
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.

Note for v. 2

  • For יעלצו לי, the LXX has καταγελασάτωσάν μου, perhaps reading ילעיגו לי instead.[7] On the surface, this reading appears to work better syntactically, since עלץ (MT) is never elsewhere used with a ל preposition, whereas לעג often occurs with ל (e.g., Ps 22:8—כָּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י). But עלץ is a relatively rare word, and so it is not surprising that the construction עלץ ל does not survive outside of Psalm 25. When we look at the more common synonym שמח, we find that the expression שמח ל occurs several times with the sense "rejoice maliciously over someone else’s bad fate, in his misfortune... exult over (the conquest of) one’s enemy."[8] Thus, יעלצו לי probably means "rejoice maliciously over" or "exult over."[9] This reading makes the best sense in the context and provides the best parallel with "coming to shame" (v. 2a).

v. 3

Hebrew Verse English
גַּ֣ם כָּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ 3a Yes, none who hope in you will be disappointed.
יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃ 3b Worthless people who act unfaithfully will be disappointed.


Preferred

SimpleGrammar
DiscourseUnit [v. 3]
  Fragment
    particle: גַּם yes
  Fragment
    Clause
      Subject
        ConstructChain
          Nominal
            verb-participle: קֹוֶי those who hope in
            quantifier: כָּל all 
            Adjectival
              adverb: גַּם also <status="alternative">
          suffix-pronoun: ךָ you
      Predicate
        verb: יֵבֹשׁוּ will come to shame
        Adverbial
          adverb: לֹא not
  Fragment
    Clause
      Subject <gloss="worthless people who act unfaithfully">
        verb-participle: בּוֹגְדִים ones who act unfaithfully
        Adjectival
          adverb: רֵיקָם worthlessly
        article: הַ the
      Predicate 
        verb: יֵבֹשׁוּ let come to shame
        Adverbial <status="alternative">
          adverb: רֵיקָם empty-handed


Notes

Note for v. 3

  • The adverbial רֵיקָם could either modify the participle "those who act unfaithfully" (הַבּוֹגְדִים רֵיקָם) or the main verb "come to shame... empty handed" (יֵבֹשׁוּ... רֵיקָם; so Hakham 1976, 134). See the lexical note for discussion.

Note for v. 3

  • The adverbial רֵיקָם is difficult to interpret in this context. Elsewhere, depending on the context, it can mean (1) "with empty hands" (e.g., Gen 31:42), (2) "without success" (e.g., 2 Sam 1:22), (3) "without possessions, family" (e.g., Ruth 1:21), or (4) "without cause" (e.g., Ps 7:5).[10] According to the NJPS translation, the first sense is activated here: "let the faithless be disappointed, empty-handed" (NJPS). According to the NET, the second sense is intended: "Those who deal in treachery will be thwarted and humiliated."[11] Most modern translations follow the fourth sense: "who are treacherous without cause" (NIV, cf. KJV, CSB, NEB, REB, ELB) >> "wantonly treacherous" (ESV; cf. LUT, HFA).[12] The sense would be similar to the common adverbial "for no reason" (חִנָּם; see Pss 35:7, 19; 69:5; 109:3).[13] But this interpretation would seem to imply that acting unfaithfully (בגד) could be done with cause, i.e., would be morally acceptable as long as there was a good reason for it.[14] This interpretation seems unlikely. Another option is that רֵיקָם means worthlessly or "in an unprincipled way," emphatically expressing the psalmist's moral evaluation of those who act unfaithfully (cf. EÜ: "schnöde"). Although the adverb רֵיקָם is not elsewhere used in this sense, the corresponding adjective רֵיק can have this meaning, e.g., "Abimelech hired worthless... fellows (אֲנָשִׁים רֵיקִים)" (Judg 9:4, ESV).[15]

Note for v. 3

  • For the meaning of the adverbial רֵיקָם, see the grammar note.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 4

Hebrew Verse English
דְּרָכֶ֣יךָ יְ֭הוָה הוֹדִיעֵ֑נִי 4a Show me your ways, YHWH;
אֹ֖רְחוֹתֶ֣יךָ לַמְּדֵֽנִי׃ 4b teach me your paths!


Preferred

SimpleGrammar
DiscourseUnit [v. 4]
  Fragment
    noun: יְהוָה YHWH
  Fragment
    Clause
      Subject
      Predicate
        verb: הוֹדִיעֵ show
        Object
          suffix-pronoun: נִי me
        SecondObject
          ConstructChain <gloss="your ways">
            noun: דְּרָכֶי ways
            suffix-pronoun: ךָ you
  Fragment
    Clause
      Subject
      Predicate
        verb: לַמְּדֵ teach
        Object 
          suffix-pronoun: נִי me
        SecondObject
          ConstructChain <gloss="your paths">
            noun: אֹרְחוֹתֶי paths
            suffix-pronoun: ךָ you


Notes

No Grammar notes to display for this diagram.

Note for V. 4

  • Psalm 25 uses several different words to describe the act of "teaching" (lexical domain: "Know" [SDBH]): למד, הדרך, הודע, and הורה. In her book, "To Teach" in Ancient Israel: A Cognitive Linguistic Study of a Biblical Hebrew Lexical Set, Widder analyzes three of these words (למד piel, ידע hiphil, and ירה hiphil).
    • She argues that the verb teach (למד piel) (vv. 4, 5, 9), "in its prototypical usage... refers to teachers who intentionally engage their students in repeated practice of a particular skill or habit so that the student will master the skill."[16] In terms of the universal base of "teaching" – "person A attempts to bring about a changed state of knowledge, belief, or skill for person B" – the verb למד (piel) "profiles the process of acquiring the content since it involves doing what is being mastered; its focus is on the student's involvement with the material."[17]
    • The verb instruct (הורה) (vv. 8, 12), by contrast, is more situational: "In its prototypical usage, it refers to an authoritative person providing situational instruction to another."[18]
    • The verb show (הודע) (vv. 4, 14) is the most expansive of the three terms, and it represents, prototypically, "the communication of knowledge from the divine realm. A student is caused to know something – that is, s/he is put in a state of knowing."[19]
    • The verb guide (הדרך) (vv. 5, 9) (not analyzed by Widder), according to SDBH, describes a "causative action by which humans or deities give instructions to (other) humans with respect to a certain aspect of life, ◄ as if they take them by the hand and lead them along the way."[20]
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 5

Hebrew Verse English
הַדְרִ֘יכֵ֤נִי בַאֲמִתֶּ֨ךָ ׀ 5a Guide me in your truth;
לַמְּדֵ֗נִי כִּֽי־אַ֭תָּה אֱלֹהֵ֣י יִשְׁעִ֑י 5b teach me; because you are the God who saves me.
אוֹתְךָ֥ קִ֝וִּ֗יתִי כָּל־הַיּֽוֹם׃ 5c I hope in you all day


Preferred

SimpleGrammar
DiscourseUnit [v. 5]
  Fragment
    Clause
      Subject
      Predicate
        verb: הַדְרִיכֵ guide
        Object
          suffix-pronoun: נִי me
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בַ in
            Object
              ConstructChain <gloss="your truth">
                noun: אֲמִתֶּ truth
                suffix-pronoun: ךָ you
  Fragment
    Clause
      Subject
      Predicate
        verb: לַמְּדֵ teach
        Object
          suffix-pronoun: נִי me
  Fragment
    particle: כִּי because
  Fragment
    Clause
      Subject
        pronoun: אַתָּה you
      Predicate
        verb: are
        Complement
          ConstructChain <gloss="the God who saves me">
            noun: אֱלֹהֵי God
            noun: יִשְׁע salvation
            suffix-pronoun: ִי me
  Fragment
    Clause
      Subject
      Predicate
        verb: קִוִּיתִי I hope in
        Object
          pronoun: אוֹתְךָ you
        Adverbial
          Nominal <gloss="all day long">
            noun: יּוֹם day
            article: הַ the
            quantifier: כָּל all


Notes

No Grammar notes to display for this diagram.

Note for V. 5

  • On the different words to describe the act of "teaching," see Lexical note in v. 4.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.

Note for v. 5

  • The Masoretic Text and the Septuagint have a waw conjunction on ולמדני, but 11Q7 has no conjunction. If the MT line division is correct (הַדְרִ֘יכֵ֤נִי בַאֲמִתֶּ֨ךָ ׀ וְֽלַמְּדֵ֗נִי) and וְֽלַמְּדֵ֗נִי is grouped with the previous clause, then we should probably follow MT/LXX and include the waw conjunction, which would function to bind וְֽלַמְּדֵ֗נִי to the previous clause as a single line. However, לַמְּדֵנִי should probably be grouped as part of the following line, according to the pausal form בַאֲמִתֶּךָ, the line division in Berlin Qu. 680, and the Septuagint's line division. If לַמְּדֵנִי is the first word of the following b-line, then the earlier reading is probably the one that omits any waw conjunction (11Q7). Scribes tended to add conjunctions to the beginnings of b-lines to facilitate the reading of the text.[21]


alternative

SimpleGrammar
DiscourseUnit [v. 5] <status="alternative">
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: הַדְרִיכֵ guide
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בַ in
              Object
                ConstructChain
                  noun: אֲמִתֶּ faithfulness
                  suffix-pronoun: ךָ you
      Conjunction 
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: לַמְּדֵ teach
          Object
            suffix-pronoun: נִי me
  Fragment
    particle: כִּי because
  Fragment
    ClauseCluster
      Clause
        Subject
          pronoun: אַתָּה you
        Predicate
          verb: are
          Complement
            ConstructChain
              noun: אֱלֹהֵי God
              noun: יִשְׁע salvation
              suffix-pronoun: ִי me
      Conjunction <status="alternative">
        conjunction: וְ and <status="alternative emendation">
      Clause
        Subject
        Predicate
          verb: קִוִּיתִי I have hoped in
          Object
            pronoun: אוֹתְךָ you
          Adverbial
            Nominal
              noun: יּוֹם day
              article: הַ the
              quantifier: כָּל all


Notes

No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.

Note for v. 5

  • Some scholars propose reading ואותך (with a waw conjunction) instead of אותך (without a waw conjunction) so that the missing waw letter of the acrostic is restored.[22] There are actually two distinct issues here: (1) whether ואותך is the earlier reading, and (2) even if ואותך is the earlier reading, whether v. 5c would then constitute the missing waw verse.
  • Regarding the first issue, the manuscript evidence is divided. The presence of the conjunction is supported by some medieval Hebrew manuscripts (see Kennicott, who cites 3 mss), the Peshitta (ܘܠܟ) and, most importantly, the LXX (καὶ σέ). The absence of the conjunction is supported by the best Masoretic manuscripts and by Jerome (iuxta Hebr.) (This part of the verse is not preserved in any DSS).
  • The addition of conjunctions at the beginnings of b/c-lines, probably to facilitate the reading of the text, appears to have been common. It seems more likely, therefore, that a scribe would have supplied a conjunction at this point in the text than omitted it.[23]
  • Regarding the second issue, even if we read ואותך, it is not likely that this line would then constitute the missing waw verse. Every other letter of the acrostic in the psalm has at least two lines.[24] If ואותך קויתי כל היום constituted its own letter-verse, then it would be the only one-line letter-verse in the psalm. It is more likely that the original psalm had no waw verse at all, just like Psalm 34. Both Psalm 25 and Psalm 34 lack a waw verse and add a pe verse at the end of the psalm.[25]

v. 6

Hebrew Verse English
זְכֹר־רַחֲמֶ֣יךָ יְ֭הוָה 6a Remember your compassion, YHWH,
וַחֲסָדֶ֑יךָ כִּ֖י מֵעוֹלָ֣ם הֵֽמָּה׃ 6b and [remember] your acts of loyalty, because they have been around forever.


Preferred

SimpleGrammar
DiscourseUnit [v. 6]
  Fragment
    noun: יְהוָה YHWH
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: זְכֹר remember
        Object
          ConstructChain <gloss="your compassion">
            noun: רַחֲמֶי compassion
            suffix-pronoun: ךָ you
          Conjunction <status="alternative">
            conjunction: וַ and
          ConstructChain <status="alternative">
            noun: חֲסָדֶי acts of loyalty
            suffix-pronoun: ךָ you
      Conjunction
        conjunction: וַ and
      Clause
        Subject 
        Predicate
          verb: זְכֹר remember <status="elided">
          Object
            ConstructChain <gloss="your acts of loyalty">
              noun: חֲסָדֶי acts of loyalty
              suffix-pronoun: ךָ you
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Subject
            pronoun: הֵמָּה they
          Predicate <gloss="have been around forever">
            verb: are
            Complement
              PrepositionalPhrase
                Preposition
                  preposition: מֵ from
                Object
                  noun: עוֹלָם long ago


Notes

Note for v. 6

  • According to the Masoretic accents וַחֲסָדֶ֑יךָ is grouped with the a-line: זְכֹר־רַחֲמֶ֣יךָ יְ֭הוָה וַחֲסָדֶ֑יךָ. Thus, v. 6 appears to be single clause with a compound object: "Remember, LORD, your great mercy and love" (NIV). But the Septuagint groups וַחֲסָדֶיךָ with the b-line: "Be mindful of your acts of compassion, O Lord // and your mercies, because they are from of old."[26] If וַחֲסָדֶיךָ is grouped with the b-line, then it is probably best to read וַחֲסָדֶיךָ as the start of a new clause with an elided verb: "Remember your acts of compassion YHWH // and [remember] your acts of loyalty, because they are from of old." This division of the text makes for slightly better balance and stronger correspondence between the lines. It also best explains the position of the vocative יְהוָה.

Note for V. 6

  • On the meaning of the word loyalty (חסד), see notes on Psalm 89:2–3

Note for v. 6

  • The phrase מֵעוֹלָם means "from of old, everlasting, since ancient time, for a long time."[27] Psalm 90:2, for example, says, "Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting (וּֽמֵעֹולָם) to everlasting you are God" (ESV). In Psalm 25:6, modern English translations use phrases such as "from of old" (NIV, ESV), "have existed from antiquity" (CSB), and "are as old as time" (NJPS). The translation have been around forever captures the sense of antiquity (עוֹלָם "foreverness") as well as the sense of continuing existence/relevance using a natural English expression.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 7

Hebrew Verse English
חַטֹּ֤אות נְעוּרַ֨י ׀ וּפְשָׁעַ֗י אַל־תִּ֫זְכֹּ֥ר 7a Do not remember my youthful sins or my rebellious acts!
כְּחַסְדְּךָ֥ זְכָר־לִי־אַ֑תָּה 7b Remember me according to your loyalty,
לְמַ֖עַן טוּבְךָ֣ יְהוָֽה׃ 7c because of your goodness, YHWH!


Preferred

SimpleGrammar
DiscourseUnit [v. 7]
  Fragment
    Clause
      Subject
      Predicate 
        verb: תִּזְכֹּר remember
        Adverbial
          adverb: אַל do not
        Object
          ConstructChain <gloss="my youthful sins">
            noun: חַטֹּאות sins
            noun: נְעוּר youth
            suffix-pronoun: ַי me
          Conjunction
            conjunction: וּ or
          ConstructChain <gloss="my rebellious acts">
            noun: פְשָׁע acts of rebellion
            suffix-pronoun: ַי me
  Fragment
    Clause
      Subject
        pronoun: אַתָּה you
      Predicate
        verb: זְכָר remember
        Adverbial 
          PrepositionalPhrase <gloss="me">
            Preposition
              preposition: ל 
            Object
              suffix-pronoun: ִי
        Adverbial 
          PrepositionalPhrase
            Preposition
              preposition: כְּ according to 
            Object
              ConstructChain <gloss="your loyalty">
                noun: חַסְדְּ loyalty
                suffix-pronoun: ךָ you
        Adverbial 
          PrepositionalPhrase
            Preposition
              preposition: לְמַעַן because of
            Object
              ConstructChain <gloss="your goodness">
                noun: טוּבְ goodness
                suffix-pronoun: ךָ you
  Fragment
    noun: יְהוָה YHWH


Notes

No Grammar notes to display for this diagram.

Note for V. 7

  • On the meaning of the word loyalty (חסד), see notes on Psalm 89:2–3

Note for v. 7

  • The phrase remember me (זכר ל) (v. 7b) is "a technical term which bears a specific juridicial meaning: to credit to one's account [cf. Neh 5:19; Pss 132:1; 137:7; Jer 2:2]. The expression... should be distinguished in meaning from the general sense of 'remember'. There is, however, an idiom which continues to carry the same strong forensic flavour without the use of the preposition. It is the expression 'to remember one's sins' [Ps 25:7a], in which case, 'in one's disfavor' is presupposed (cf. Isa 43:25; 64:8; Jer 14:10; Hos 7:2; 8:13; 9:9)."[28]


Note for v. 7

  • The phrase because of your goodness (לְמַעַן טוּבְךָ) designates a causal relationship, that is, YHWH's goodness (v. 7c) serves as the grounds, or basis, of his remembering the psalmist according to loyalty (v. 7b) and not according to his sins.[29]


Note for v. 7

  • The phrase according to your loyalty (כְּחַסְדְּךָ) specifies the quality according to which the psalmist asks YHWH to remember: "according to" (KJV, NIV, ESV), "in keeping with" (CSB, NJPS), "in light of" (NLT).[30]
No Verbal notes to display for this diagram.

Note for v. 7

  • BHS suggests that וּפְשָׁעַי should be deleted and notes that this phrase is omitted in the Syriac Peshitta. Against this suggestion, see Barthélemy et al. (2005, 144–145), who note that all other witnesses include וּפְשָׁעַי (MT, LXX, Aquila, Symmachus, Quinta, Sexta, Jerome iuxta Hebr., Targum) and that the Peshitta has other paraphrastic elements in this verse, making it an unreliable basis for emendation.

v. 8

Hebrew Verse English
טוֹב־וְיָשָׁ֥ר יְהוָ֑ה 8a YHWH is good and just;
עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ׃ 8b therefore, he instructs sinners in the way.


Preferred

SimpleGrammar
DiscourseUnit [v. 8]
  Fragment
    Clause
      Subject
        noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          Adjectival 
            adjective: טוֹב good
            Conjunction
              conjunction: וְ and
            adjective: יָשָׁר just
  Fragment
    particle: עַל־כֵּן therefore
  Fragment
    Clause
      Subject
      Predicate
        verb: יוֹרֶה he instructs
        Object
          noun: חַטָּאִים sinners
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בַּ in
            Object
              noun: דָּרֶךְ way
              article: הַ the <status="elided">


Notes

No Grammar notes to display for this diagram.

Note for V. 8

  • On the different words to describe the act of "teaching," see Lexical note in v. 4.

Note for v. 8

  • The phrase in the way is vocalized with the definite article (בַּדָּרֶךְ), implying that the "way" is identifiable in the context. In light of vv. 4 (דְּרָכֶיךָ) and 9, it probably refers to YHWH's own "way" (דַּרְכּוֹ), which could either be the way in which he calls his people to walk, i.e., his covenant instruction, or the way which he himself walks. i.e., his character. For more information, see The Meaning of God's "Ways" in Psalm 25:4.


Note for v. 8

  • The bet preposition in the phrase in the way (בַּדָּרֶךְ) introduces "the way" as the content of the instruction ("instruct in the way" = "teach about the way"). Specifically, the hiphil verb is causative, meaning, "cause someone to pay attention to something," and the bet preposition signifies the thing to which the person is made to pay attention.[31]
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 9

Hebrew Verse English
יַדְרֵ֣ךְ עֲ֭נָוִים בַּמִּשְׁפָּ֑ט 9a He guides afflicted people in justice
וִֽילַמֵּ֖ד עֲנָוִ֣ים דַּרְכּֽוֹ׃ 9b and teaches afflicted people his way.


Preferred

SimpleGrammar
DiscourseUnit [v. 9]
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: יַדְרֵךְ he guides
          Object
            noun: עֲנָוִים afflicted people
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בַּ in 
              Object
                noun: מִּשְׁפָּט justice
                article: הַ the <status="elided">
      Conjunction
        conjunction: וִ and
      Clause
        Subject
        Predicate
          verb: ילַמֵּד he teaches
          Object
            noun: עֲנָוִים afflicted people
          SecondObject
            ConstructChain <gloss="his way">
              noun: דַּרְכּ his
              suffix-pronoun: וֹ him


Notes

No Grammar notes to display for this diagram.

Note for V. 9

  • On the different words to describe the act of "teaching," see Lexical note in v. 4.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 10

Hebrew Verse English
כָּל־אָרְח֣וֹת יְ֭הוָה חֶ֣סֶד וֶאֱמֶ֑ת 10a All of YHWH's paths are loyalty and faithfulness
לְנֹצְרֵ֥י בְ֝רִית֗וֹ וְעֵדֹתָֽיו׃ 10b for those who keep his covenant and his demands.


Preferred

SimpleGrammar
DiscourseUnit [v. 10]
  Fragment
    Clause
      Subject
        ConstructChain <gloss="all of YHWH's paths">
          Nominal
            noun: אָרְחוֹת paths
            quantifier: כָּל all
          noun: יְהוָה YHWH
      Predicate
        verb: are
        Complement
          noun: חֶסֶד loyalty
          Conjunction
            conjunction: וֶ and
          noun: אֱמֶת faithfulness
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ for
            Object
              ConstructChain
                verb-participle: נֹצְרֵי those who keep
                Nominal
                  ConstructChain <gloss="his covenant">
                    noun: בְרִית covenant
                    suffix-pronoun: וֹ him
                  Conjunction
                    conjunction: וְ and
                  ConstructChain <gloss="his demands">
                    noun: עֵדֹתָי demands
                    suffix-pronoun: ו him


Notes

No Grammar notes to display for this diagram.

Note for V. 10

  • On the meaning of the word loyalty (חסד), see notes on Psalm 89:2–3

Note for v. 10

  • The compound phrase 'his covenant and his demands (בְרִיתוֹ וְעֵדֹתָיו) might be considered a hendiadys: "his covenant demands."[32]
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 11

Hebrew Verse English
לְמַֽעַן־שִׁמְךָ֥ יְהוָ֑ה 11a Because of your name, YHWH,
וְֽסָלַחְתָּ֥ לַ֝עֲוֺנִ֗י כִּ֣י רַב־הֽוּא׃ 11b forgive my guilt, because it is great!


Preferred

SimpleGrammar
DiscourseUnit [v. 11]
  Fragment
    particle: וְ and
  Fragment
    noun: יְהוָה YHWH
  Fragment
    Clause
      Subject
      Predicate
        verb: סָלַחְתָּ forgive
        Adverbial
          PrepositionalPhrase <gloss="my guilt">
            Preposition
              preposition: לַ
            Object
              ConstructChain
                noun: עֲוֺנ guilt
                suffix-pronoun: ִי me
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְמַעַן because of
            Object
              ConstructChain <gloss="your name">
                noun: שִׁמְ name
                suffix-pronoun: ךָ you
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Subject
            pronoun: הוּא it
          Predicate
            verb: is
            Complement
              adjective: רַב great


Notes

Note for v. 11

  • The weqatal verb וסלחת appears to be functionally similar to תסלח (yiqtol)[33] or סלח (imperative).[34] The waw in וסלחת is the so-called "waw of apodosis," introducing the matrix clause following an adverbial.[35] Perhaps weqatal was chosen (instead of yiqtol or imperative) to strengthen the allusion to Exodus 34:9: וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ.[36] Alternatively, the waw of apodosis might have pragmatic significance, marking the boundary between the matrix clause (סלחת) and the adverbial constituent (למען שׁמך יהוה), which has a function of "Orientation."[37]
No Lexical notes to display for this diagram.

Note for v. 11

  • For verbs of forgiveness (e.g., סלח in v. 11 and נשׂא in v. 18), the patient, i.e., the person or sin which is forgiven, is often indicated with a lamed preposition (v. 11: וְסָלַחְתָּ לַעֲוֺנִי; v. 18: וְשָׂא לְכָל־חַטֹּאותָי).[38] This is always the case for the verb סלח in the Bible.


Note for v. 11

  • The phrase because of your name (לְמַֽעַן־שִׁמְךָ) designates a causal relationship; that is, YHWH's name, or identity (v. 11a), serves as the grounds, or basis, of his forgiveness (v. 11b).[39] A person's "name" represents "the core of one's identity, which reflect the essence of one's being" (SDBH). Hence, we might paraphrase: "Because of who you are, YHWH, forgive..."
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 12

Hebrew Verse English
מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה 12a Who is the person who fears YHWH?
י֝וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר׃ 12b He will instruct him in the way he should choose.


Preferred

SimpleGrammar
DiscourseUnit [v. 12]
  Fragment
    Clause
      Subject
        Nominal
          noun: אִישׁ person
          article: הָ the
          Adjectival <gloss="who fears YHWH">
            ConstructChain
              verb-participle: יְרֵא fearing
              noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          noun: מִי־זֶה who
  Fragment
    Clause
      Subject
      Predicate
        verb: יוֹרֶ he will instruct
        Object
          suffix-pronoun: נּוּ him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ in
            Object
              noun: דֶרֶךְ way
              RelativeClause
                RelativeParticle
                  particle:
                Clause
                  Predicate
                    verb: יִבְחָר he should choose


Notes

Note for v. 12

  • The final clause of v. 12 (יבחר) is a relative clause: "the way that he should choose" (ESV).[40]

Note for V. 12

  • On the different words to describe the act of "teaching," see Lexical note in v. 4.

Note for v. 12

  • On the meaning of the bet prepositional phrase in the way, see the phrasal note on v. 8.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 13

Hebrew Verse English
נַ֭פְשׁוֹ בְּט֣וֹב תָּלִ֑ין 13a He himself will stay in a good place,
וְ֝זַרְע֗וֹ יִ֣ירַשׁ אָֽרֶץ׃ 13b and his offspring will possess land.


Preferred

SimpleGrammar
DiscourseUnit [v. 13]
  Fragment
    ClauseCluster
      Clause
        Subject
          ConstructChain <gloss="he himself">
            noun: נַפְשׁ life
            suffix-pronoun: וֹ him
        Predicate
          verb: תָּלִין will stay
          Adverbial
            PrepositionalPhrase <gloss="in a good place">
              Preposition
                preposition: בְּ in
              Object
                Nominal
                  adjective: טוֹב good
      Conjunction
        conjunction: וְ and
      Clause
        Subject
          ConstructChain <gloss="his offspring">
            noun: זַרְע seed >> offspring
            suffix-pronoun: וֹ him
        Predicate
          verb: יִירַשׁ will possess
          Object
            noun: אָרֶץ land


Notes

No Grammar notes to display for this diagram.

Note for v. 13

  • The verb stay (לין) often has the concrete meaning "spend the night" (SDBH). In this context, it describes more generally a "state in which humans... stay in a certain place for an indefinite amount of time" (SDBH). CSB: "He will live a good life;" GNT: "they will always be prosperous." Other interpreters have seen a reference to death and the afterlife in this verse: "his soul will stay in a good place in his death" (Radak: נפשו בטוב תלין במותו).[41]

Note for v. 13

  • Because the verb "stay" describes a "state in which humans... stay in a certain place for an indefinite amount of time" (SDBH), the adverbial בְּטוֹב has a spatial sense: in a good place, metaphorically extended to mean "in a good state."[42] Like the Hebrew phrase בְּטוֹב, the English phrase "in a good place" can refer to an abstract state as well as to a physical location.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 14

Hebrew Verse English
ס֣וֹד יְ֭הוָה לִירֵאָ֑יו 14a YHWH's personal counsel and his covenant are for those who fear him,
וּ֝בְרִית֗וֹ לְהוֹדִיעָֽם׃ 14b and his covenant are for those who fear him, for teaching them.


Preferred

SimpleGrammar
DiscourseUnit [v. 14]
  Fragment
    Clause
      Subject
        ConstructChain <gloss="YHWH's personal counsel">
          noun: סוֹד personal counsel
          noun: יְהוָה YHWH
        Conjunction
          conjunction: וּ and
        ConstructChain <gloss="his covenant">
          noun: בְרִית covenant
          noun: וֹ him
      Predicate
        verb: are
        Complement
          PrepositionalPhrase
            Preposition 
              preposition: לִ for
            Object
              ConstructChain
                verb-participle: ירֵאָי those who fear
                suffix-pronoun: ו him
        Adverbial
          PrepositionalPhrase
            Preposition 
              preposition: לְ for
            Object
              Clause
                Predicate
                  verb-infinitive: הוֹדִיעָ teaching
                  Object
                    suffix-pronoun: ם them


Notes

Note for v. 14

  • We have interpreted v. 14 as a case of vertical grammar: "YHWH's counsel and his covenant [instruction] are [given] to those who fear him in order to teach them" (cf. grammar note on v. 1).[43]

Note for v. 14

  • The noun סוֹד, in its most basic sense, can describe "a group or gathering of persons (like friends or members of the same group)" (SDBH).[44] The word has several other senses, which are figurative extensions of this basic sense (see SDBH): "friendship" (the kind of relationship that binds members of the סוֹד) (cf. Ps 55:15), "secret" (the kind of information discussed privately in a סוֹד) (cf. Prov 11:13), and "plot" (a decision or plan formulated in a סוֹד) (cf. Ps 64:3). Modern translations differ as to which sense of the word is activated in Psalm 25:14: "friendship" (ESV, cf. CEV, GNT; SDBH) or "secret counsel" (CSB, cf. KJV, NET, NJPS, LUT, EÜ, ZÜR; HALOT). Given the emphasis on YHWH "teaching" throughout the psalm, the second of these senses ("secret counsel") is the most likely. This interpretation is especially likely if the phrase "for teaching them" modifies the whole verse (see Grammar notes). Cf. NET: "The LORD's loyal followers receive his guidance."[45]


Note for V. 14

  • On the different words to describe the act of "teaching," see Lexical note in v. 4.
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Note for v. 14

  • Some Septuagint manuscripts have an extra line for v. 14, which sits in between the two lines of the Masoretic Text: καὶ τὸ ὄνομα κυρίου τῶν φοβουμένων αὐτόν. See Rahlfs 1931, 115. The extra line is also present in Ra 2110 (unknown to Rahlfs). The presence of this line in these manuscripts raises questions, e.g., (1) Is the line original to the Old Greek translation? (2) If so, does it represent a Hebrew line that is now missing? Neither question is easy to answer. Regarding the first question, Dorival (2021, 372–373) thinks that the line is probably part of the Old Greek text. Yet he also notes that the line ends in the same way as the previous line, v. 14a (τῶν φοβουμένων αὐτόν), and so he suggests that this extra line might be a doublet, a second translation of v. 14a.[46] Whatever the case may be, the issue is shrouded in enough uncertainty that it seems prudent not to emend the Hebrew text based on this additional line.


alternative 2

SimpleGrammar
DiscourseUnit [v. 14 alternative 2] <status="alternative">
  Fragment
    Clause
      Subject
        noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          noun: סוֹד strength
        Adverbial
          PrepositionalPhrase
            Preposition 
              preposition: לִ to
            Object
              ConstructChain
                verb-participle: ירֵאָי those who fear
                suffix-pronoun: ו him
  Fragment
    Clause
      Subject
      Predicate
        verb: he endeavors <status="elided">
        Adverbial
          PrepositionalPhrase
            Preposition 
              preposition: לְ to
            Object
              Clause
                Predicate
                  verb-infinitive: הוֹדִיעָ teach
                  Object
                    suffix-pronoun: ם them
                  SecondObject
                    ConstructChain <gloss="his covenant">
                      noun: בְרִית covenant
                      noun: וֹ him


Notes

Note for v. 14

  • This second alternative diagram reflects two different interpretations, one of v. 14a and one of v. 14b. The interpretation of v. 14a is reflected in the Septuagint: "The Lord is empowerment (κραταίωμα) for those who fear him" (NETS). It analyzes v. 14a as a verbless clause with סוֹד as the predicate, and it depends on a distinct understanding of the meaning of סוֹד (κραταίωμα, from יסד?).
  • The interpretation of v. 14b is preferred by Baethgen (1904, 72): "And to teach them his covenant [he endeavors]." According to this interpretation, "covenant" is the object of the infinitive "to teach,"[47] and a verb is implied, e.g., "he endeavors."
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alternative 1

SimpleGrammar
DiscourseUnit [v. 14 alternative 1] <status="alternative">
  Fragment 
    ClauseCluster
      Clause
        Subject
          ConstructChain <gloss="YHWH's personal counsel">
            noun: סוֹד personal counsel
            noun: יְהוָה YHWH
        Predicate
          verb: is
          Complement
            PrepositionalPhrase
              Preposition 
                preposition: לִ for
              Object
                ConstructChain
                  verb-participle: ירֵאָי those who fear
                  suffix-pronoun: ו him
      Conjunction
        conjunction: וּ and
      Clause
        Subject
          ConstructChain <gloss="his covenant">
            noun: בְרִית covenant
            noun: וֹ him
        Predicate
          verb: is
          Complement
            PrepositionalPhrase
              Preposition 
                preposition: לְ for
              Object
                Clause
                  Predicate
                    verb-infinitive: הוֹדִיעָ teaching
                    Object
                      suffix-pronoun: ם them



v. 15

Hebrew Verse English


Preferred

SimpleGrammar
DiscourseUnit [v. 15]
  Fragment
    Clause
      Subject
        ConstructChain <gloss="my eyes">
          noun: עֵינ eyes
          suffix-pronoun: ַי me
      Predicate
        verb: are
        Complement
          PrepositionalPhrase
            Preposition
              preposition: אֶל towards >> on
            Object
              noun: יְהוָה YHWH
        Adverbial
          adverb: תָּמִיד always
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Subject
            pronoun: הוּא he
          Predicate
            verb: יוֹצִיא will bring out
            Object
              ConstructChain <gloss="my feet">
                noun: רַגְל feet
                suffix-pronoun: ָי me
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: מֵ of
                Object
                  noun: רֶשֶׁת a net


Notes

No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.

Note for v. 15

  • The prepositional phrase on YHWH (אֶל־יְהוָה) is, literally, "towards YHWH." Technically, the אֶל preposition indicates "the goal of an act of observation."[48] The English idiom "my eyes are on someone" nicely captures the sense of the phrase, even if the English preposition "on" (by itself) does not convey the basic sense of the Hebrew preposition אֶל.
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v. 16

Hebrew Verse English


Preferred

SimpleGrammar
DiscourseUnit [v. 16]
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: פְּנֵה turn
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: אֵל towards
              Object
                pronoun: ַי me
      Conjunction
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: חָנֵּ be merciful to
        Object
          suffix-pronoun: נִי me
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Subject
            pronoun: אָנִי I 
          Predicate
            verb: am
            Complement
              Adjectival 
                adjective: יָחִיד alone
                Conjunction
                  conjunction: וְ and
                adjective: עָנִי afflicted


Notes

No Grammar notes to display for this diagram.

Note for v. 16

  • The word alone (יָחִיד) (so NLT), in conjunction with the word "afflicted" (עָנִי), describes the psalmist as one who is "deserted" (HALOT; cf. Ps 68:7). "I am alone" in this context means, "I am bereft of all help."[49]
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v. 17

Hebrew Verse English
צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ 17a The troubles of my heart have expanded.
מִ֝מְּצֽוּקוֹתַ֗י הוֹצִיאֵֽנִי׃ 17b Bring me out of my distresses!


Preferred

SimpleGrammar
DiscourseUnit [v. 17]
  Fragment
    ClauseCluster
      Clause 
        Subject
          ConstructChain <gloss="the troubles of my heart">
            noun: צָרוֹת troubles
            noun: לְבָב heart
            suffix-pronoun: ִי me
        Predicate
          verb: הִרְחִיבוּ have expanded
  Fragment
      Clause
        Subject
        Predicate
          verb: הוֹצִיאֵ bring out
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: מִ of
              Object
                ConstructChain <gloss="my distresses">
                  noun: מְּצוּקוֹת distresses
                  suffix-pronoun: ַי me


Notes

Note for v. 17

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Note for v. 17


alternative 2

SimpleGrammar
DiscourseUnit [v. 17 alternative 2] <status="alternative">
  Fragment
      Clause 
        Subject
          noun: צָרוֹת troubles
        Predicate
          verb: הִרְחִיבוּ have expanded
          Object
            ConstructChain
              noun: לְבָב heart
              suffix-pronoun: ִי me
  Fragment
      Clause
        Subject
        Predicate
          verb: הוֹצִיאֵ bring out
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: מִ of
              Object
                ConstructChain
                  noun: מְּצוּקוֹת distresses
                  suffix-pronoun: ַי me



alternative 1

SimpleGrammar
DiscourseUnit [v. 17 alternative 1] <status="alternative">
  Fragment
    ClauseCluster
      Clause 
        Predicate
          verb: הַרְחֵיב relieve <status="alternative revocalization">
          Object
            ConstructChain
              noun: צָרוֹת troubles
              noun: לְבָב heart
              suffix-pronoun: ִי me
      Conjunction <status="alternative">
        conjunction: וּ and <status="alternative revocalization">
      Clause
        Subject
        Predicate
          verb: הוֹצִיאֵ bring out
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: מִ of
              Object
                ConstructChain
                  noun: מְּצוּקוֹת distresses
                  suffix-pronoun: ַי me



v. 18

Hebrew Verse English
רְאֵ֣ה עָ֭נְיִי וַעֲמָלִ֑י 18a Look at my affliction and my hardship,
וְ֝שָׂ֗א לְכָל־חַטֹּאותָֽי׃ 18b and forgive all my sins!


Preferred

SimpleGrammar
DiscourseUnit [v. 18]
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: רְאֵה look at
          Object
            Nominal <gloss="my affliction">
              ConstructChain 
                noun: עָנְי affliction
                suffix-pronoun: ִי me
            Conjunction
              conjunction: וַ and
            Nominal <gloss="my hardship">
              ConstructChain 
                noun: עֲמָל hardship
                suffix-pronoun: ִי me
      Conjunction
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: שָׂא forgive
          Adverbial
            PrepositionalPhrase <gloss="all my sins">
              Preposition
                preposition: לְ
              Object
                ConstructChain
                  Nominal
                    noun: חַטֹּאות sins
                    quantifier: כָל all
                  suffix-pronoun: ָי me



v. 19

Hebrew Verse English
רְאֵֽה־אוֹיְבַ֥י כִּי־רָ֑בּוּ 19a Look at my enemies, how they have multiplied
וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃ 19b and how they hate me with violent hatred!


Preferred

SimpleGrammar
DiscourseUnit [v. 19]
  Fragment
    Clause
      Subject
      Predicate
        verb: רְאֵה look at
        Object
          ConstructChain <gloss="my enemies">
            noun: אוֹיְב enemies
            suffix-pronoun: ַי me
        Object
          ComplementClause
            Conjunction
              conjunction: כִּי how
            ClauseCluster
              Clause
                Predicate
                  verb: רָבּוּ have multiplied
              Conjunction
                conjunction: וְ and
              Clause
                Predicate
                  verb: שְׂנֵאוּ they hate
                  Object
                    suffix-pronoun: נִי me
                  Adverbial <gloss="with violent hatred">
                    ConstructChain
                      noun: שִׂנְאַת hatred
                      noun: חָמָס violence
      SubordinateClause <status="alternative">
        Conjunction
          conjunction: כִּי because
        ClauseCluster
          Clause
            Predicate
              verb: רָבּוּ they have multiplied
          Conjunction
            conjunction: וְ and
          Clause
            Predicate
              verb: שְׂנֵאוּ they hate
              Object
                suffix-pronoun: נִי me
              Adverbial
                ConstructChain
                  noun: שִׂנְאַת hatred
                  noun: חָמָס violence


Notes

Note for v. 19

  • The כי in v. 19 probably introduces the content of what is "seen" (ראה): "See how numerous are my enemies and how fiercely they hate me!" (NIV).[50] Alternatively, the כי could be a subordinating causal conjunction: "Watch my enemies, for they outnumber me" (NET).
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v. 20

Hebrew Verse English
שָׁמְרָ֣ה נַ֭פְשִׁי וְהַצִּילֵ֑נִי 20a Guard my life and rescue me!
אַל־אֵ֝ב֗וֹשׁ כִּֽי־חָסִ֥יתִי בָֽךְ׃ 20b Do not let me be disappointed, because I have taken refuge in you!


Preferred

SimpleGrammar
DiscourseUnit [v. 20]
  Fragment
    ClauseCluster
      Clause
        Subject
        Predicate
          verb: שָׁמְרָה guard
          Object
            ConstructChain <gloss="my life">
              noun: נַפְשׁ life
              suffix-pronoun: ִי me
      Conjunction
        conjunction: וְ and
      Clause
        Subject
        Predicate
          verb: הַצִּילֵ rescue
          Object
            suffix-pronoun: נִי me
  Fragment
    Clause
      Subject
      Predicate
        verb: אֵבוֹשׁ let me come to shame
        Adverbial
          adverb: אַל do not
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Predicate
            verb: חָסִיתִי I have taken refuge
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בָ in
                Object
                  suffix-pronoun: ךְ you



v. 21

Hebrew Verse English
תֹּם־וָיֹ֥שֶׁר יִצְּר֑וּנִי 21a May integrity and justice keep me safe,
כִּ֝֗י קִוִּיתִֽיךָ׃ 21b because I hope in you.


Preferred

SimpleGrammar
DiscourseUnit [v. 21]
  Fragment
    Clause
      Subject 
        noun: תֹּם integrity
        Conjunction
          conjunction: וָ and
        noun: יֹשֶׁר justice
      Predicate 
        verb: יִצְּרוּ will keep safe
        Object
          suffix-pronoun: נִי me
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause
          Predicate
            verb: קִוִּיתִי I hope in
            Object
              suffix-pronoun: ךָ you
  Fragment
    noun: יְהוָה YHWH <status="alternative emendation">


Notes

No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.

Note for v. 21

  • The Septuagint, according to Rahlfs edition (1931, 116) adds a vocative "Lord" (κύριε = יהוה) to the end of v. 21. Some scholars emend the Hebrew text on the basis of this evidence, noting that the vocative would make for better balance (8 syllables // 7 syllables) and reinforce the inclusio between v. 1 and vv. 21–22 (יהוה אלהים // יהוה אלהי).[51] It would also significantly enhance the chiastic connection that already exists between v. 15 and v. 21 (see Poetic Structure). However, as Barthélemy et al. (2005, 147–154) note, the vocative is absent in important Septuagint witnesses, including Sinaiticus and Ra 2110 (unknown to Rahlfs).[52] It might have arisen as a secondary addition within the Greek tradition.[53] On the other hand, it is also plausible that the Greek text originally included the vocative and that the omission of the vocative in some witnesses represents an assimilation to the Hebrew text.[54]

v. 22

Hebrew Verse English
פְּדֵ֣ה אֱ֭לֹהִים אֶת־יִשְׂרָאֵ֑ל 22a God, redeem Israel
מִ֝כֹּ֗ל צָֽרוֹתָיו׃ 22b from all their troubles!


Preferred

SimpleGrammar
DiscourseUnit [v. 22]
  Fragment
    noun: אֱלֹהִים God
  Fragment
    Clause
      Subject
      Predicate
        verb: פְּדֵה redeem
        Object
          particle: אֶת־
          noun: יִשְׂרָאֵל Israel
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מִ from
            Object
              ConstructChain <gloss="all their troubles">
                Nominal
                  noun: צָרוֹתָי troubles
                  quantifier: כֹּל all
                suffix-pronoun: ו him >> them


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  1. ↑ So also Jerome (iuxta Hebr.), the Peshitta, and some LXX manuscripts (see Rahlfs 1931, 114).
  2. ↑ In manuscripts written in lines among the Dead Sea Scrolls, scribes were not always able to fit a complete poetic line onto a single columnar row; sometimes they had to put the last word(s) of the line on the next row (e.g., 4Q85). In Psalm 25, perhaps there was not enough room to place אלהי on the first row, and so the scribe had to place it on the following row. Maybe the scribe put too large a space after the superscription. The manuscript might have looked something like this (but with a large space after לדוד; cf. 4Q85, 5/6HevPs, MasPs-a):
    לדוד אליך יהוה נפשי אשא
    אלהי בך בטחתי אל אבוש אל יעלצו אובי לי
    Later scribes could have misinterpreted this layout to mean that אלהי should be grouped syntactically and prosodically with the second line.
  3. ↑ On "vertical grammar," see Tsumura 2023; cf. Ps 19:15 for a prime example.
  4. ↑ BHS, cf. Craigie 1983, 216.
  5. ↑ cf. Baethgen 1904, 71.
  6. ↑ TWOT.
  7. ↑ Elsewhere, the Greek Psalms translator renders עלץ with εὐφραίνω (Pss 5:12; 9:3; 68:4). For לעג, he uses ἐκγελάσεται (Pss 2:4; 59:9), καταγέλωτα (Ps 44:14).
  8. ↑ DCH; Pss 35:19 [אַֽל־יִשְׂמְחוּ־לִ֣י אֹיְבַ֣י], cf. Pss 30:2; 35:24; 38:17.
  9. ↑ Cf. Millard 1975.
  10. ↑ See HALOT.
  11. ↑ See NET note: "The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts." So Baethgen 1904, 71; cf. Jerome (iuxta Hebr.): frustra; Rabbi Moshe Yitzhak Ashkenazi: לא ישיגו חפצם וישאו חרפה.
  12. ↑ So Hupfeld 1868, 113; Delitzsch 1996, 217; Gesenius 2013, 1241. Cf. Symmachus (Ra 264): εἰκῇ, which means "without plan or purpose, at random, at a venture... without good cause" (LSJ). Cf. the explanation by Calvin: "When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless."
  13. ↑ So Ibn Ezra: כמו: חנם; cf. Hupfeld 1868, 113.
  14. ↑ For example, when the adverb חִנָּם ("without reason") modifies a clause, it usually describes an action which, by itself, is neither inherently good nor bad, e.g., "hate" (Ps 35:19), "shed blood" (1 Kgs 2:31), "curse" (Prov 26:2). In certain circumstances, these actions would be morally justifiable. When they are done "for no reason," however, then they are morally reprehensible. By contrast, the verb בגד ("deal treacherously with, act unfaithfully towards") is inherently negative, regardless of the motivation.
  15. ↑ It is possible that this is the intended sense in Psalm 7:5 as well, where covenant faithlessness is also in view.
  16. ↑ Widder 2014, §4.5. Cf. SDBH: "causative action by which humans or deities cause humans ... to acquire knowledge, skill, or behavior; usually refers to learning to the point of doing." LXX: διδάσκω.
  17. ↑ Widder 2014, §3.6, §4.5.
  18. ↑ Widder 2014, §3.6. Cf. SDBH: "causative action by which humans or deities cause (other) humans to acquire knowledge, a skill, or a certain type of behavior." LXX: νομοθετέω.
  19. ↑ Widder 2014, §5.6. SDBH: "causative process by which humans or deities cause (other) humans to acquire information about (other) humans, deities, or certain facts, which is stored in the mind." LXX: γνωρίζω, δηλόω. Abernethy also draws attention to the relationship of the acquired knowledge to the divine realm, mentioning the verb's "particular ability among the terms for teaching to convey a revelation of God's nature" (2015, 347).
  20. ↑ Cf. LXX: ὁδηγέω.
  21. ↑ See, for example, the previous verse, where the Septuagint adds a conjunction (καί) to coordinate the two clauses in v. 4 (so also Peshitta, Sexta, and some medieval Hebrew manuscripts).
  22. ↑ So BHS; Craigie 1983, 216; Baethgen 1904, 71-72.
  23. ↑ Note the Septuagint also has an additional conjunction in v. 4. As in v. 4, the addition of a conjunction in this case might also be related to the final י at the end of the b-line (dittography).
  24. ↑ The alef verse is a possible exception, though even if it were only one line, it would still be longer than v. 5c: 5 words, 12 syllables.
  25. ↑ Cf. Freedman 1992; cf. Watson 2001, 199-200.
  26. ↑ NETS, so Jerome.
  27. ↑ DCH: "מִן of time," e.g., Gen 6:4 (הַגִּבֹּרִים אֲשֶׁר מֵעֹולָם); Isa 63:16 (גֹּאֲלֵנוּ מֵֽעֹולָם שְׁמֶךָ).
  28. ↑ Childs 1962, 32.
  29. ↑ Hardy 2022, 161.
  30. ↑ Jenni 1994, 112: "Acting according to behavior patterns / disposition."
  31. ↑ Cf. Jenni 1992, 252-253. BHRG §39.6.1.b.ii calls this use of bet "figurative contact by means of mental process." See also 1 Samuel 12:23; Psalm 25:8, 12; Job 27:1.
  32. ↑ So Dahood 2008, 157.
  33. ↑ Cf. the yiqtols in Ps 51:9–10; cf. LXX: καὶ ἱλάσῃ.
  34. ↑ Cf. Jerome (iuxta Hebr.): propter nomen tuum propitiare iniquitati meae; Rashi: סלח לעוני.
  35. ↑ Cf. GKC §112n: "The perfect consecutive serves as the apodosis to causal clauses... also after what are equivalent to causal clauses, e.g., Ps 25:11 (...for thy name's sake... pardon...)." See the same syntactic configuration in Isa 45:4: לְמַ֙עַן֙ עַבְדִּ֣י יַעֲקֹ֔ב וְיִשְׂרָאֵ֖ל בְּחִירִ֑י וָאֶקְרָ֤א לְךָ֙ בִּשְׁמֶ֔ךָ אֲכַנְּךָ֖ וְלֹ֥א יְדַעְתָּֽנִי. See, similarly, the temporal adverbials in Gen 3:5; Exod 12:3; 17:4; Judg 16:2; 1 Kgs 13:31; Ezek 16:47.
  36. ↑ As Hossfeld (1993, 165–166) notes, there are several echoes of Exodus 34 in Psalm 25, e.g., terms for sin (vv. 7, 11; cf. Exod 34:7), the words for compassion, loyalty, and faithfulness (vv. 6, 10; cf. Exod 34:6), and the mention of covenant (vv. 10, 14; cf. Exod 34:10, 27ff).
  37. ↑ Zulker 2025. "The function of an Orientation constituent is to provide information that helps to orient the addressee... providing information 'essential to a coherent "anchoring" of the content of the proposition'" (Zulker 2025, 88, citing Dik, Theory of Functional Grammar).
  38. ↑ See Jenni 2000, 121; cf. DCH on סלח.
  39. ↑ Hardy 2022, 161.
  40. ↑ So LXX, Aquila, Symmachus, Jerome; cf. GKC §155h, k. It is possible that the entire second half of v. 12 is also a relative clause: "Who is the man who fears YHWH, whom YHWH will instruct in the way that he should choose?" (cf. Jerome: quis est... vir... quem docebit in via quam elegerit).
  41. ↑ Ibn Ezra, by contrast, insists that it refers to the good one experiences in this life: עד יום מותו יהיה בעולם הזה בטוב.
  42. ↑ Cf. Job 21:13; 36:11; Eccl 7:14; see Jenni 1992, 212.
  43. ↑ Several other interpretations have been proposed. As Baethgen writes, "The second line receives very different interpretations... Jerome: et pactum suum ostendet eis, so that להודיעם takes the place of the predicate, cf. GKC §114p. Others: 'And his covenant [is given to them], to instruct them, to teach them.' Still others: 'And to teach them his covenant [he endeavors];' the latter fits well with the parallel line" (Baethgen 1904, 72, own translation).
  44. ↑ Ludwig Köhler (1954, 87–91) gives a colorful description of an ancient סוֹד: "It was the free meeting together in time of leisure of the adult men, while the housewives and mothers, tired no doubt but unrelaxing, still exert themselves in the last business of their daily work... If we ask what this circle means and does, then the answer is that it is the place where the news of the day is exchanged. It is the place where the plans for the coming days and for projects which lie ahead are discussed. It is the place of conversation. When the Bedouin crouch on the ground together in the evening around the campfire, the storytellers and singers lift their voices to recite long poems, skillful songs, stories of the heroic deeds of old time. No doubt this happened in Israel too..."
  45. ↑ So also Ibn Ezra: סודות האלהים לא יתגלו כי אם ליריאיו; Radak: לא יגלה כי אם ליראיו; Moshe Yitzhak Ashkenazi: עצה.
  46. ↑ For a comparison, see the doublet in Psalm 36[37]:28, discussed by Sikes and Longacre 2025.
  47. ↑ Cf. Jerome: et pactum suum ostendet eis.
  48. ↑ BHRG §39.3(1)(c); cf. 1 Kgs 8:29.
  49. ↑ Theodoret, trans. Hill, 2000, 167.
  50. ↑ Cf. NLT, ESV; cf. Gen 1:4; so Baethgen 1904, 73.
  51. ↑ Cf. Baethgen 1904, 73; Craigie 1983, 216–217; Kraus 1988, 318–319.
  52. ↑ Cf. Rahlfs 1931, 116, who notes the absence of the vocative in Sinaiticus, the St. Germain (Latin) Psalter, and Jerome (Gallican Psalter and Epistle 106). Jerome mentions the issue in Epistle 106: "You say that you have found in the Greek 'Lord.' which is superfluous (superfluum)" (Graves 2022, 90–91).
  53. ↑ There are several other passages in the Psalter where the majority of Greek manuscripts include an additional vocative κύριε, while Ra 2110 omits the vocative in agreement with MT (e.g., Pss 87:3b; 93:19a; 118:7a; cf. Albrecht 2025, 381.
  54. ↑ Baucom (2018, 173), for example, argues that "the scribe of Ra 2110, or a predecessor, somehow obtained hexaplaric readings" and incorporated them into his text. It is also possible that the omission of the vocative came about through scribal error (haplography: ϹΕ ΚΕ --> ϹΕ).