Psalm 26 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 26!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

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

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
1	לְדָוִ֨ד ׀	By David.
1a	שָׁפְטֵ֤נִי יְהוָ֗ה כִּֽי־אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי	Judge me, YHWH, for I have walked in my integrity,
1b	וּבַיהוָ֥ה בָּ֝טַ֗חְתִּי לֹ֣א אֶמְעָֽד׃	and I have trusted in YHWH. I shall not waver.

Expanded Paraphrase

By David (God’s chosen covenant king).

Judge me, YHWH, (as I prepare to worship you. I know that you are the just judge who judges all humans and their behaviour, giving punishment for the wicked and favourable judgement for the righteous.) (Consider me righteous and grant me a favourable judgement,) for (though I make no claim to be flawless or sinless) I have walked in my integrity, (which is what your covenant requires: to walk with you innocently and wholly, in all parts of life) and I have trusted in YHWH (YHWH! a God compassionate and gracious, slow to anger, and abounding in faithfulness and truth who is in covenant with me and my people).(Because he is trustworthy,) (I am confident that) I shall not waver (as I continue to walk in the ways of his covenant).

Grammatical Diagram with Phrase-level Glosses

Notes

• Psalm 26 may be seen as a form of private liturgy. Vv. 1-5 illustrate a liturgical process in which YHWH prepares the psalmist to worship at the altar, accompanied with thanksgiving and proclaiming the wonders of YHWH (vv. 6-8).
• V. 1 shares features with the final verses (vv. 11-12), forming an inclusio to the psalm. The inclusio is one of the psalm's top poetic features seen below and discussed in our Top 3 Poetic Features video. There are five common elements in the inclusio. The most prominent is the repetition of the phrase 'I have walked (I will walk) in my integrity/innocence (תּׂם)' (an idea which is echoed in the centre of the psalm [נִקָּיוֹן]). The second element in the inclusio is a reference to YHWH. This (in v. 1b and in v. 12) is the only place in the psalm with a reference to YHWH in the third person. The third is the presence of imperatives that request favour. The fourth is a profession of trust/confidence. Fifth, there are phonological and semantic similarities between מעד '(not) wavering' and עמד 'standing'. The inclusio has the effect of framing the psalm as well as establishing thematic links within and between its elements.

• As the visual above shows, vv. 1–3 is the first part (A) of the psalm's chiastic pattern. This chiastic pattern (A, B, C, B', A') is defined by participant shifts from YHWH and the psalmist (A, C, A') to the psalmist and the wicked (B, B'), and unifying syntactic and content features in the sections such as shifts from descriptions of innocence/integrity (A, C, A') to descriptions of wickedness (B, B').

• In vv. 1-3, the first section of the chiastic pattern, the psalmist and YHWH are major participants. This section also has similar semantic content with v. 6 and 11 and lexical cohesion with the A' section of the chiasm. Vv. 1-3 as a unit are bound together by features such as repeated pronominal suffixes, 1cs and 2ms, and an inclusio with 'I have walked' (הלך) in v. 1 'and I walk' (הלך) in v. 3.
• V. 1a begins by addressing YHWH as judge with the clause 'judge me, YHWH' (שָׁפְטֵ֤נִי יְהוָ֗ה). The imperative in the clause is grounded in the worldview portrayed in the Hebrew Bible in which YHWH is the sovereign ruler, and righteous judge over the earth, nations and Israel, who decides the fate of people, including kings. As a righteous judge, YHWH gives punishment for the wicked and favourable judgement for the righteous.For this reason humankind repeatedly cries out to God for judgement (e.g., the cry of Abel's blood from the ground in Genesis 4:10, the cry of Abraham in Genesis 18:20–21, and the cry of the Israelites in Egypt in Exodus 2:23-25, 3:7).
• This Psalm elicits judicial or legal background with the verb שׁפט 'judge'. Some commentators consider this a 'false accusation psalm', and/or a 'lament psalm'. The former would render the translation of the first verb something like 'vindicate me'. However, Psalm 26 makes no mention of accusers. The wicked in this psalm are not presented as a threat, but rather as people with behaviour that should be avoided. The psalmist's concern is all oriented to the YHWH and his power to redeem or take away. Though the notion of 'vindication' is consonant with the translation 'judge', it does not cover the scope of the psalm's context.
• In v. 1a the psalmist begins presenting supporting statements for his petition. Below is part of the Speech Act Summary that highlights the psalmist's petition and supporting statements:

• In v. 1a, 'for I have walked in my integrity' (כִּֽי־אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי), the pronoun I (אֲ֭נִי) is a marked topic (shifting to "I" after "YHWH"). This prepares the reader to make a contrast between the psalmist and the "wicked" of vv. 4-5. The modifier 'in my integrity' (בְּתֻמִּ֣י) is placed before the verb because it is focused, raising expectations that the comparison is between the psalmist's integrity and that of the wicked; it also sets up a syntactic parallel with the next line 'and I have trusted in YHWH' (וּבַיהוָ֥ה בָּ֝טַ֗חְתִּי).

• Integrity (תּׂם from בְּתֻמִּ֣י) is a key word in v. 1 and v. 11. It can mean blameless, innocent, or eligible/suitable (for a given purpose) when used of sacrificial animals. When used of humans, it refers not to perfection or sinlessness, but rather to a way of life shaped by the Lord's instructions and trust in YHWH. 'Integrity' also implies a wholeness in this way of life, which in Psalm 26, is pictured in the psalmist's request for judgement and refinement throughout his whole being.

• Psalm 26 has a number of movement or journey images, beginning with the verb 'walk' (הלך).

• V. 1b begins with a marked focus 'and in YHWH' (וּבַיהוָ֥ה), with the meaning 'it is YHWH I trust in' (בטחתי).

• The psalmist is in covenant relationship with YHWH. He has trusted in him. In ancient Israel, a covenant relationship implied promises and obligations between participants. The word חֶסֶד 'loyalty' (v. 3) is directly linked to both the Mosaic and Davidic covenants. Israelites were to order their behaviour according to the Law of God given through Moses, while YHWH, full of חֶסֶד 'loyalty' and אֱמֶת 'truth' (v. 3), promised to make Israel his treasured possession among all peoples (e.g., Exodus 19:5, 8). God also made a covenant specifically with David and his house. David was the Lord's servant, walking in obedience to God as prescribed in the Law of Moses (cf. 1 Kings 2:1-4, 15:5; Deuteronomy 17:18-20). The Lord promised that his חֶסֶד 'loyalty' would not depart from him; his house and kingdom would endure before God and his throne would be established forever (2 Sam. 7:12-16). In Psalm 26 the psalmist lives in integrity. He relies on YHWH to keep his promises according to his character.

• The grammar of v. 1b is one of the top exegetical issues in the psalm: see The Grammar of Ps. 26:1b and view the exegetical issues video. These discuss whether to read 'I shall not waver' (לא אמעד) as a circumstantial verbal clause ('I have trusted without wavering') or as an independent finite verbal clause ('I shall not waver'). The latter interpretation makes better sense of both the tense of the verb (yiqtol, not qatal) and the semantics of מעד (‘to slip’ >> ‘to waver’). It is also supported by the LXX.

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	בְּחָנֵ֣נִי יְהוָ֣ה וְנַסֵּ֑נִי	Test me, YHWH, and try me;
2b	צָרְפָ֖ה כִלְיוֹתַ֣י וְלִבִּֽי׃	refine my kidneys and my heart,

Expanded Paraphrase

Test me, YHWH, and try me (for you take those in covenant with you and purify them, so that they can worship in your presence); refine my kidneys and my heart, (as a smelting process separates the dross from the pure metal,) (so I long for internal refining, with all impurities removed, that I may stand before you not only in integrity but also in absolute holiness.)

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 1 introduced the larger images of movement which portray the psalmist in motion with and toward YHWH. In v. 2 the poem begins using body imagery as metonymy. The psalm refers to the psalmist's kidneys, heart, eyes, hands, voice, soul, life, and foot as connected to the presence of YHWH, in contrast to the hands of bloodthirsty people. The body metonymies picture the whole inner life of the psalmist, his emotions and mind, his actions, his expression, and his location on the journey to YHWH, in contrast to the wicked people. The effect of this is to emphasise the comprehensiveness and specificity of YHWH's connection with the psalmist. This is illustrated in the following poetic feature seen below and discussed in our Top 3 Poetic Features video:

• With the three 'test' imperatives test me (בְּחָנֵ֣נִי), and try me (וְנַסֵּ֑נִי), and refine (צָרְפָ֖ה) the psalmist conveys that he wants YHWH's judgement (v. 1) to result in refining for purification of his whole inner person. The contextual domain of the word 'test' (3xs in v. 2), though not one of the most frequent, relates to the inclusio, and central domain of integrity. This integrity that characterizes the psalmist's external behaviour (v. 1 'walk'), is in v. 2 shown to be carried out internally, in a testing and refinement of his kidneys (inner person or emotions) and heart (mind).
• The three imperatives in v. 2 generally portray a testing process which draws on the image of goldsmiths testing “the quality of a precious metal by smelting it in the fire”. The first verb בּחן (test) is most often used in the Hebrew Bible of divine testing of humans through looking “into the inner man to gain knowledge of his true character or quality”. The second verb נסה (try) “stresses the idea of testing by means of experience and experimentation”. The third imperative, צרף (refine), adds the notion of refining, portraying “a severe process of testing in order to expose impurities and maintain true purity of character”. HALOT gives צרף the meanings: 1. to smelt (metal); 2. to refine (by smelting), categorizing v. 2 with this definition, and 3. to sift (Judges 7:4; Proverbs 25:4). DCH notes that צרף is not best translated as sift “since the image is of refining by heating”. According to Muraoka, the LXX (πύρωσον) supports reading the verb with a meaning like 'refine' or'purify' rather than something like 'test'. The images evoked by the three verbs are used of a process common in the ANE in which, "the holy occupant of the temple appears as the great tester. The term (bḥn). . . denotes the testing of metals. In antiquity that could be reliably accomplished only by smelting. The Babylonian king Burnaburisah II (1367-1346 B.C.) writes in a letter to Amenophis IV: 'Concerning the emissary whom you sent: the twenty minas of gold which he brought were not pure, for when it was put in the furnace, only five minas were produced.' For that reason, in the OT 'to test' (bḥn) frequently stands parallel to 'to smelt for refining' (ṣrp). . . that process serves not only the purpose of testing, but also of refining and working the metal. . . The suppliant of Ps 26. . . asks for that testing (v. 2a) which simultaneously implies purification (v. 2b). . . as a purified man, he can expect to find salvation in the sanctuary".

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	כִּֽי־חַ֭סְדְּךָ לְנֶ֣גֶד עֵינָ֑י	for your loyalty is before my eyes,
3b	וְ֝הִתְהַלַּ֗כְתִּי בַּאֲמִתֶּֽךָ׃	and I walk in your truth.

Expanded Paraphrase

(I trust that your refining will result in my internal purification and preparation for worship,) for your loyalty (, the loyalty which you revealed as your character to Moses and our people, before renewing the covenant at Sinai and also to me as one of your people, and in the covenant you made with my house,) is before my eyes, (like a lens through which I view the world before me,) and I walk in your truth.

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 3 begins with a כִּי preposition 'for', which is likely a causal.
• The concept of divine 'loyalty' (חֶ֫סֶד) is linked to the Mosaic and the Davidic covenants (Exodus 33-34 and 2 Samuel 7). The past, present and future implications of the covenant relationship between YHWH and his people, including the psalmist, as well as his own experience of YHWH's loyalty (חֶ֫סֶד), are grounds for his trust in YHWH (v. 1). The loyalty of YHWH is before the psalmist's eyes, informing his way of seeing the world.
• 'Before my eyes' (לְנֶ֣גֶד עֵינָ֑י) is a metonymy that continues the body imagery of v. 2.

• The clause 'I walk in your truth' (וְ֝הִתְהַלַּ֗כְתִּי בַּאֲמִתֶּֽךָ) ends the first A section (vv. 1-3) of Psalm 26 forming a bookend to the walking in integrity of v. 1.
• The words 'truth' (אֱמֶת) and 'loyalty' (חֶ֫סֶד) "are Torah-related terms of covenant origin".

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	לֹא־יָ֭שַׁבְתִּי עִם־מְתֵי־שָׁ֑וְא	I have not sat down with deceitful people,
4b	וְעִ֥ם נַ֝עֲלָמִ֗ים לֹ֣א אָבֽוֹא׃	and with hypocrites I do not go.

Expanded Paraphrase

(According to covenant obligation,) I have not sat down with deceitful people, and with hypocrites I do not go. (I do not trust those who deceive, and hide their characters, but I trust you who revealed yours as true.)

Grammatical Diagram with Phrase-level Glosses

Notes

• Vv. 4-5 begin the B section of the major chiasm in the psalm in which the participants are the psalmist and various wicked people. There is no mention of YHWH in this section.
• Vv. 4-5 have the function of presenting another aspect of the psalmist's supporting statements for his petitions in vv. 1 and 2. The psalmist wants to be judged favourably and tested, for as seen so far in the psalm, he walks in integrity (v. 1a), he trusts in YHWH (v. 1b), he has YHWH's covenant loyalty before his eyes (v. 3a) and he walks in YHWH's truth (v. 3b). This section adds that in his covenant walk he does not participate in what wicked people do.
• In arrangement, vv. 4-5 are an example of poetically motivated non-default word order. The B-cola of vv. 4-5 mirror the default order in the A-cola.
• v. 4a and 4b form a mini a-b-b'-a' chiasm:

• • (a) I have not sat down (v. 4a: negative particle + verb, descriptive of behaviour)
  • (b) with deceitful people (v. 4a: 'with' preposition + type of wickedness)
  • (b') and with wicked people (v. 4b: 'with' preposition + type of wickedness)
  • (a') I do not go (v. 4b: negative particle + verb, descriptive of behaviour).

• In this discrete structural unit (vv. 4-5) the negative particle (לֹא) and the verb 'sit' (ישׁב) begin and end the section. Diewert observes that "the psalmist states in chiastic fashion, four responses which characterize his orientation towards the ungodly".

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	שָׂ֭נֵאתִי קְהַ֣ל מְרֵעִ֑ים	I have rejected the community of evildoers,
5b	וְעִם־רְ֝שָׁעִ֗ים לֹ֣א אֵשֵֽׁב׃	and I do not sit down with wicked (people).

Expanded Paraphrase

I have rejected the community of evildoers (as ruler of your people, in covenant with you, I reject those who reject you), I do not sit down with wicked (people).

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 5 is the second verse in the B section of the major chiasm in the psalm. The last clause (v. 5b) ends with the verb 'sit' (ישׁב) forming an inclusio with the verb 'sit' (ישׁב) (v. 4a) in the first clause of section B. This B section inclusio forms a contrast with the A section inclusio verbs 'walk' (הלך) that bookend vv. 1-3, drawing attention to what the psalmist does do (walk in integrity and truth), and does not do (sit with deceitful or wicked people).
• V. 5 adds supporting statements for the psalmist's petition.

• V. 5 (like v. 4) is arranged chiastically, though the components are not identical as in v. 4:

• • (a) I have rejected (v. 5a: negative included in verbal action idea)
  • (b) the community of evildoers (v. 5a: type of wickedness)
  • (b') with wicked people (v. 5b: 'with' preposition + type of wickedness)
  • (a') I do not sit down (v. 5b: negative particle + verb, descriptive of behaviour)
• V. 5 follows the same formula as v. 4 in each clause, with the exception of v. 5a. V. 5 is a variation on the pattern which brings emphasis to the clause 'I have rejected the community of evildoers' (שָׂ֭נֵאתִי קְהַ֣ל מְרֵעִ֑ים). The statement in v. 5a highlights points of contrast with other major ideas in the psalm: it draws attention to the difference between what the psalmist hates (rejects) and what the psalmist loves (v. 8), and between his behaviour with communities of evildoers and his behaviour in assemblies of worshipping Israelites (v. 12).

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	אֶרְחַ֣ץ בְּנִקָּי֣וֹן כַּפָּ֑י	I wash my hands in innocence,
6b	וַאֲסֹבְבָ֖ה אֶת־מִזְבַּחֲךָ֣ יְהוָֽה׃	so that I can go around your altar, YHWH,

Expanded Paraphrase

(According to covenant obligation and blessing, because of your favourable judgement and preparation,) I wash my hands in innocence, so that I can go around your altar, YHWH, (refined and purified to worship) (where your presence dwells and you bless your people, showing your mercy and dispensing justice through your representatives,)

Grammatical Diagram with Phrase-level Glosses

Notes

• Vv. 1-5 describe how YHWH prepares the psalmist for worship. Vv. 6-8 describe participation of the psalmist in an established form of worship already seen in the Torah (Exod. 30:18-21; 40:30-32; Lev. 8:6; Deut. 21:1-9). The psalmist ceremonially and symbolically (or internally and externally), that is, completely, presents himself before YHWH. This established form for worship includes the psalmist washing his hands so that he can worship at the altar, accompanied with thanksgiving and proclaiming the wonders of YHWH.

• V. 6 begins the central part of the major chiasm C, found in vv. 6-8. Here the psalm returns to the same participants as those in section A, YHWH and the psalmist. No wicked are mentioned in this section. Like section A, this section also includes the notion of 'in innocence' (בְּנִקָּי֣וֹן) (a viable translation of תׂם in v. 1 and נִקָּיוֹן here). Emphasis is placed on vv. 6-8 as the chiasm centre C.
• Vv. 6-8, the centre of the YHWH and the psalmist chiasm, has an abundance of imagery portraying religious practices in the temple setting: the psalmist washes his hands, goes around the altar to praise and tell YHWH's wonders, and declares his love for YHWH's house. Throughout, he addresses YHWH multiple times, ending in an effusive description of the object of his love described with five nouns, linked in two construct chains. The last verse (v. 8) in this strophe is distinct in the Psalm as the only instance of direct address with an indicative rather than an imperative. The unique characteristics of this section in the Psalm are illustrated below as one of the top 3 poetic features of Psalm 26 and discussed in our Top 3 Poetic Features video. Among the effects of this feature is that it draws attention to a shift in focus in the relationship between YHWH and the psalmist. In the first YHWH and the psalmist section (vv. 1-3) of the chiasm the YHWH's presence is in and around the psalmist; in vv. 6-8, the psalmist is present in YHWH's house, in which he remains, walking AROUND, focused on YHWH, in HIS place. Vv. 6-8 are the most concrete place in the psalm, the culmination of his walk of integrity; their centrality, weight of importance and quality of 'home-ness' is emphasised through the overlapping semantic content of the nouns.

• Vv. 6-8 presents further evidence in support of the psalmist's petition for favourable judgement. The psalmist does not act the same as wicked people, and he rejects/hates (שׂנא) the community of evildoers. Instead he acts in YHWH's house, and loves (אהב) where his presence dwells. His actions culminate in worship.
• Psalm 26 (in addition to judicial and wisdom traditions) elicits cultic background in v. 6 and the following verses, apparent in the clause 'I wash my hands in innocence' (אֶרְחַ֣ץ בְּנִקָּי֣וֹן כַּפָּ֑י). Hand-washing was part of religious practice and cultic worship in ancient Israel. In the tabernacle, the priests washed before officiating at the altar. This washing was for ritual purification and/or cleansing, and as a declaration of innocence; it has symbolic implications. "In some cases it was an act of cleansing from ceremonial defilement (Lev. 15:5-27; Num. 19:19, etc.); in others, it was a ritual act of symbolic purity which was carried out in preparation for participation in the cultic ceremonies (Exod. 30:18-21; 40:30-32; Lev. 8:6). As a symbolic gesture of innocence (Deut. 21:1-9), the notion of washing became a figurative expression found outside of strictly cultic contexts (Ps. 73:13)".
• The liturgical language in this psalm could point to the poet as a priest; the king at times could carry out priestly functions.

• The psalmist states, 'I wash my hands in innocence 'so that I can go around' (וַאֲסֹבְבָ֖ה) your altar, YHWH'. The verb is translated with resultative modality with the waw (ו) translated as 'so that' to reflect this modality. The result here is due to prior preparation.
• The verb סבב go around in v. 6 refers to 'going around' or 'walking around' in ritual procession as noted in the major lexicons (cf. סבב). There are references in the Hebrew Bible where other verbs or expressions are used to refer to cultic or religious processions. סבב is used in Joshua 6 where the Israelites go around or march around Jericho. It has "both military [v. 3] and religious [vv. 4, 15] connotations" as the 'going around' of the city culminated in the priests and other participants blowing trumpets.
• The term altar (מִזבֵּחַ) "refers primarily to the structure upon which a sacrifice or some other offering is offered up to the deity and around which one might perform other rites". Within the cultic context of ancient Israel, an altar was a place YHWH would make his name remembered by theophany and a place of worship, where YHWH blessed his people as they called on him. During the monarchy the altar was the place chosen by God from among all the tribes to put His Name for his dwelling (cf. Deuteronomy 12:4-7), where priestly offerings were made. It was also a place of protection and asylum (refuge) like that of the cities of refuge. The horns of the altar signified strength (cf. Jeremiah 48:25 and Amos 3:14b). There is a link between altar and judicial settings such as the one introduced in v. 1. Legal disputes were sometimes resolved in front of the altar (1 Kings 8:31-32).
• In v. 6b There is a clause-final vocative 'YHWH' (יְהוָֽה).

v. 7

Watch the Overview video on v. 7.

v.	Hebrew	Close-but-clear
7a	לַ֭שְׁמִעַ בְּק֣וֹל תּוֹדָ֑ה	to make thanksgiving heard with a voice,
7b	וּ֝לְסַפֵּ֗ר כָּל־נִפְלְאוֹתֶֽיךָ׃	and to tell all of your wonders.

Expanded Paraphrase

to make thanksgiving heard with a voice, (as when the the Ark came to Jerusalem,) and to tell of all your wonders (your great acts of creation and salvation).

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 7 continues the central part of the major chiasm C section, found in vv. 6-8.
• Both infinitive constructs 'to make heard' and 'to tell' (לַ֭שְׁמִעַ and לְסַפֵּ֗ר) have a lamed preposition indicating modality of purpose.
• The first clause, to make thanksgiving heard with a voice, could have the connotation of 'singing aloud'. Elements of this verse may be reflected in biblical narrative such as when the ark of the covenant was brought into the tent that David had pitched for it in Jerusalem (cf. 1 Chronicles 15-16).
• In the Hebrew Bible the word 'wonders' (נפלאות) is frequently "connected with God's acts of salvation: the Exodus events (Exodus 3:20; Micah 7:15), the wonders he worked during the crossing of the sea and the wilderness journey (Psalm 78:12ff), the crossing of the Jordan (Josh 3:5), and his saving acts on behalf of the pious individual (Ps 9:1). God is 'the one who alone does wonders' (Psalm 136:4). All his works can have the character of the wonderful: his statutes (Psalm 119:129), his apocalyptic deeds (Daniel 12:6), and his general rule and judgments in the world (Isaiah 25:1). In the later Wisdom literature the divine works in nature and creation also occasion wonder (Job 9:10; 37:5)".

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear
8a	יְֽהוָ֗ה אָ֭הַבְתִּי מְע֣וֹן בֵּיתֶ֑ךָ	YHWH, I love the dwelling place of your house,
8b	וּ֝מְק֗וֹם מִשְׁכַּ֥ן כְּבוֹדֶֽךָ׃	and the place where your presence dwells.

Expanded Paraphrase

YHWH, I love the dwelling place of your house, and the place where your presence dwells (where no deceit or wickedness has any place).

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 8 completes the central part of the major chiasm C section with YHWH and the psalmist as participants. Here, the psalmist's activities result in a sentence in declarative form, but with expressive function of praise. The declaration is a contrast to the psalmist's statement in v. 5: he rejects/hates (שׂנא) the community of evildoers, but loves (אהב) where YHWH dwells and meets with his people.

• V. 8 includes nouns describing the object of the psalmist’s love, the dwelling place of God:יְֽהוָ֗ה אָ֭הַבְתִּי מְע֣וֹן בֵּיתֶ֑ךָ וּ֝מְק֗וֹם מִשְׁכַּ֥ן כְּבוֹדֶֽךָ׃ (‘YHWH, I love the dwelling place of your house, and the place where your presence dwells’). The first of these, מָע֣וֹן has been translated differently in ancient and modern versions, potentially reflecting different underlying texts. This exegetical issue The Meaning of Me'on in Ps. 26:8, which could also be watched as part of the exegetical issues video, argues for the Masoretic text (MT) 'dwelling place' (מָע֣וֹן) as the earlier reading of the text.
• Maon (מָע֣וֹן) begins the construct chains composed of five similar nouns that form the prolific description of God's dwelling place. This very abundance could be a poetic device that heaps image on image, adding nuances to descriptions of the object of the psalmist’s abundant love, and perhaps even using a layering of words to allude to the cloud of glory. מָע֣וֹן not only adds quantity, it also adds quality, a distinct layer of meaning. It may “stress the transcendence of God in spiritual rather than spatial terms”. The מָע֣וֹן on earth, like that in heaven (Deuteronomy 26:15), must be treated reverently and correctly (e.g., in 1 Samuel 2 there is proclamation of judgement on Eli’s sons because of their actions in the מָע֣וֹן); though a secure refuge (Psalm 91:9), it is not always 'safe'. Maon adds the notions of transcendence and holiness, as well as security , to the description of the dwelling place loved by the psalmist.
• Within Psalm 26, the second phrase 'your house' (בֵּיתֶ֑ךָ) describing the dwelling place of YHWH has a 2ms pronominal suffix. "In the contexts where the psalmists address God directly, בַּיִת appears with a pronominal suffix of the second person singular, 'your house', referring to the Lord (Ps 5:8; 26:8; 36:9; 65:5; 66:13; 69:10; 84:5; 93:5). A close study of all these texts elicits a feature common to all of them. They explicitly or implicitly point to the cultic character of God's House".
• Presence or glory (כָּבוׂד) "can be associated with dignity, wealth or high position; respect or reverence from others; or the object of respect. The term 'glory of the Lord' (כְּבוׂד־יהוה) is a "technical term for his manifest presence [his glory made known]".

v. 9

Watch the Overview video on v. 9.

v.	Hebrew	Close-but-clear
9a	אַל־תֶּאֱסֹ֣ף עִם־חַטָּאִ֣ים נַפְשִׁ֑י	Do not take away my soul with sinful (people);
9b	וְעִם־אַנְשֵׁ֖י דָמִ֣ים חַיָּֽי׃	and (do not take away) my life with bloodthirsty people,

Expanded Paraphrase

(Expecting the just judgement of deceitful and wicked people, I ask you,) Do not take away my soul with (these) sinful (people) (for you have control over the outcome of human souls, including a king's); and (do not take away) my life with bloodthirsty people (when you judge their deeds),

Grammatical Diagram with Phrase-level Glosses

Notes

• There is an inclusio in vv. 9-12, with mirrored content: the sinner's life (vv. 9, 10) is contrasted with the life of the person of integrity (vv. 11, 12). This is supported by mirrored line length.

• From v. 8b to v. 9a there is a shift in subject/predicative participant.
• The yiqtol verb 'take away' (אסף) plus the negation 'not' (prohibitive אַל) functions as an imperative.
• Like section B, section B', vv. 9, 10 of the chiasm, mention the psalmist and the wicked as participants; the divine name is not in this section. However, unlike section in B, YHWH is directly behind the (anticipated) action in the verses and is addressed with the negative jussive in the plea not to be taken away with sinful (people).
• The judgement of the righteous and sinners referred to in v. 1 is found in this section as well, v. 9a 'Do not take away my soul with sinful (people)'. The character of the God of Israel stands in sharp contrast to what we find in ANE texts. The psalmist can make an appeal to YHWH to not be taken away with the wicked because of the character of YHWH.
• The prepositions 'with' (עִם) in the phrase 'with sinful (people)' (עִם־חַטָּאִ֣ים) in v. 9a, and in the phrase '(with) bloodthirsty people' ( וְעִם־אַנְשֵׁ֖י דָמִ֣ים) in v. 9b, are analysed as referring to human interaction (activity).

v. 10

Watch the Overview video on v. 10.

v.	Hebrew	Close-but-clear
10a	אֲשֶׁר־בִּידֵיהֶ֥ם זִמָּ֑ה	in whose hands is wickedness;
10b	וִֽ֝ימִינָ֗ם מָ֣לְאָה שֹּֽׁחַד׃	and their right hand(s) are full of bribe(s).

Expanded Paraphrase

in whose hands is wickedness; (for my hands are washed in innocence) and their right hand(s) are full of of bribe(s) (, whereas I have been tested and purified).

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 10 is the second verse in the B' section of the chiastic pattern.
• The hands of the wicked in v. 10 are contrasted with the hands of the psalmist, which are washed in innocence (v. 6).
• The בְּ preposition in the phrase 'in their hands' is analysed as as 'spatial' (in their hands) instead of instrumental ('with their hands').

v. 11

Watch the Overview video on v. 11.

v.	Hebrew	Close-but-clear
11a	וַ֭אֲנִי בְּתֻמִּ֥י אֵלֵ֗ךְ	But I will walk in my integrity.
11b	פְּדֵ֣נִי וְחָנֵּֽנִי׃	Redeem me, and be gracious to me!

Expanded Paraphrase

But I will walk in my integrity (, judged favourably, not condemned). Redeem me, (for I belong to you,) and be gracious to me (, so that by your graciousness and faithful commitment to me I will continue to walk in covenant relationship with you, preserved for worship)!

Grammatical Diagram with Phrase-level Glosses

Notes

• Vv. 11, 12 are the final section of the psalm. They form the counterpart to the inclusio with v. 1, with shared components, including the almost identical phrases in v. 1 'for I have walked in my integrity' (כִּֽי־אֲ֭נִי בְּתֻמִּ֣י הָלַ֑כְתִּי), and v. 11, 'But I will walk in my integrity' (וַ֭אֲנִי בְּתֻמִּ֥י אֵלֵ֗ךְ).
• Vv. 11, 12 are also the final section of the chiasm, A'. Like in vv. 1-3 and vv. 6-8, the participants in this section are YHWH and the psalmist.
• In v. 11a "the modifier בְּתֻמִּ֥י is placed before the verb because it is focused. With ‘I’ being reactivated as topic, the ‘will walk’ is also accessible from the previous discourse (an almost identical phrase is found in v. 1) and the בְּתֻמִּ֥י reaffirms the psalmist’s commitment to how he will walk".

• The verb redeem (פדה) has a broad meaning as well as a more particular legal meaning, connecting it to legal nuances of 'judge' (שׁפט) in v. 1 and perhaps also to the future judgement 'take away' (אסף) in v. 9. In the context of Psalm 26, this verb is the positive side of not being 'taken away' (v. 9-10); the psalmist asks to be preserved for a life of integrity and worship.
• The use of the verb be gracious (חנן) in an appeal to YHWH is rooted in his name and character.

v. 12

Watch the Overview video on v. 12.

v.	Hebrew	Close-but-clear
12a	רַ֭גְלִי עָֽמְדָ֣ה בְמִישׁ֑וֹר	My foot is standing on a plain.
12b	בְּ֝מַקְהֵלִ֗ים אֲבָרֵ֥ךְ יְהוָֽה׃	In assemblies I shall bless YHWH.

Expanded Paraphrase

(Because you are gracious and faithful, I trust that not only will I not waver, but) My foot is standing on a plain (where I am safe, secure, and at rest). In assemblies (, in the presence of your people) I shall bless YHWH (, they shall witness my blessing and we shall exalt his name together).

Grammatical Diagram with Phrase-level Glosses

Notes

• V. 12, the final verse of the psalm, is the second part of the A' section of the chiasm.
• V. 12a is thetic, providing a thematic pivot to the conclusion and calls back to not wavering in the introduction by saying that the psalmist stands.

• In v. 12a מִישׁוֹר (plain) could be viewed as a metaphor for moral uprightness with עמד (stand) referring to behaviour, continuing a presentation of evidence of the psalmist's covenant walk of integrity. However, especially given its inclusio counterparts, it is preferable to view this verse as a statement of confidence in the Lord with מִישׁוֹר as "a level ground where there is no danger of slipping".
• The psalmist has asked that he will not share the fate of the wicked (vv. 9, 10). He can trust in the Lord as communicated in the inclusio counterpart (v. 1) and his pleas will be heard. He will continue his walk of integrity asking for preservation and mercy as he walks (v. 11). In v. 12a he makes a statement of confidence in the indicative mood: he stands in a life characterized by safety and rest, in a level place in which he will not waver (v. 1) and ultimately his walking and then standing will culminate in worship (v. 12b).
• In v. 12b the noun assemblies (מקהלים), only found here and in Psalm 68:27, likely refers to "the assemblies of Israel [as in Psalm 68], especially those that were held at the temple for worship. If this is right, the plural can refer to several successive assemblies, but it can also have an intensive sense; in that case verse 12b would form a quite close parallel to Psalms 35:18 and 40:11". The noun may also allude to a procession, perhaps musical.
• The assemblies (מקהלים) of Israel, in which the psalmist blesses YHWH, call to mind the cultic setting of vv. 6-8. These assemblies are also a contrast to the community of the evildoers (קְהַ֣ל מְרֵעִ֑ים) in v. 5.
• The verb בּרך (bless) in the piel stem could refer to "public thanksgiving and praise" (as in Psalm 100:4, in which it is found alongside הלל (praise) and ידה (thanksgiving) in a context of public worship). "For man to bless God... is the human response of gratitude to divine blessing".
• There is a textual question in v. 12b: should we read אברכך ("I will bless you") or אברך ("I will bless")? This exegetical issue, one of the top 3 in Psalm 26, is mapped out in The Text of Ps. 26:12 and can be watched as part of the exegetical issues video for Psalm 26. Though it is not clear based on textual evidence alone whether a second kaph (ך) was mistakenly omitted from ברך in the Masoretic text (MT) of v. 12b or whether it was mistakenly added in another text, as reflected in translations like the Septuagint (LXX), the MT reading is preferable for poetic reasons and because it is most supported in ancient versions. In v. 12 the psalmist makes a statement of confidence that YHWH will indeed hear his prayer, and rather than being taken away with the wicked, he shall stand secure and bless YHWH in assemblies.

Legends

Grammatical diagram

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

Grammar Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

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

Phrase-level Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

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

Expanded Paraphrase Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.