Psalm 27 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 27!

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.).

Trusting YHWH (vv. 1-3)

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
ss	לְדָוִ֨ד ׀	By David.
1a	יְהוָ֤ה ׀ אוֹרִ֣י וְ֭יִשְׁעִי מִמִּ֣י אִירָ֑א	YHWH is my light and my salvation; whom shall I fear?
1b	יְהוָ֥ה מָֽעוֹז־חַ֝יַּ֗י מִמִּ֥י אֶפְחָֽד׃	YHWH is the refuge of my life; on what basis shall I tremble?

Expanded Paraphrase

By David. (Enemies can be likened to darkness, but even when enemies are many,) YHWH is my light (which dispels the darkness of danger) and my salvation (when I need rescue from all enemies); whom shall I fear? (No one! There is no one from whom he cannot save me.) YHWH is the refuge of my life (protecting my life every time it is at risk from my many enemies); on what basis shall I tremble? (None! He is a refuge from every imaginable threat, every time my life is in danger.)

Grammatical Diagram

Notes

• The purpose of Psalm 27 is for the psalmist to seek and wait for the God of his salvation (vv. 1, 9). The psalmist does this through a petition made as as false witnesses and those who breathe out violence have risen against him (vv. 7-11).

• The psalm begins with two declarative assertives in v. 1 which state who YHWH is for the psalmist: light, salvation and refuge. Each of these is followed by an interrogative assertive which states his confidence grounded in YHWH's character: 'whom shall I fear?'. After expressing confidence in YHWH that is based in YHWH's character and commitment demonstrated in past salvific events (vv. 1-3), the psalmist relates a petition pattern of seeking and finding YHWH which will result in protection and worship (vv. 4-6). The centre of the psalm is the direct cry to YHWH in the seeking process carried out in vv. 7-13. This cry is highlighted by the chiastic structure of the psalm, illustrated in the poetic structure chart below. The psalm concludes with the psalmist still in the seeking process in the midst of danger, waiting in courageous belief. The general message of Psalm 27 is its exhortation (v. 14): (in the midst of danger) wait courageously for YHWH! Those who seek him will see his goodness.

• Key poetic features produce effects related to the general meaning of the psalm. The first, as part of the inclusio, introduces and concludes the psalm with the theme of fear and confident waiting. Whom shall the psalmist fear? No one! Rather, he will wait for YHWH. This feature is discussed below. The second feature shows why the psalmist does not fear, but can wait confidently. He does not fear, because the Lord, his light, salvation and refuge, surrounds and protects him. The idea is communicated through placement of the divine name in the psalm. Poetic feature 2 is further discussed in the v. 14 notes. The third feature discusses how the psalmist is protected: he cries out within a process of seeking YHWH and trusts that YHWH will be his salvation. The effects of the centrality of v. 7 in the chiasm will be discussed in the v. 7 notes.

• Vv. 1 and 14 have distinct common features as components of the psalm's inclusio. They both repeat the divine name as a third person participant (see poetic feature 2 in the v. 14 notes). They also share thematic links with a common contextual domain, 'fear and confidence'. V. 1 introduces a prominent dichotomy in Psalm 27, fear-confidence, in the form of a question: in light of who YHWH is for the psalmist, light, salvation and refuge, whom shall he fear? The question is rhetorical, with a structuring function. It functions as a statement of confidence and also raises an issue that is then addressed in the larger body of the psalm and resolved in v. 14. Even when in a dangerous situation the psalmist shall fear no one; rather he will seek YHWH and wait courageously for him (v. 14). The inclusio's treatment of the domain 'fear-confidence' is a poetic feature of the psalm, pictured below and discussed more fully in our poetic features video.

• In v. 1 the psalmist does not fear because of who YHWH is for him. YHWH is the psalmist's light. Light is used as a metaphor describing the relationship between YHWH and the psalmist, as illustrated in the table below. It is defined by SDBH as "a physical phenomenon, mainly observed during daytime, and the opposite of darkness; one of God's most important attributes; first created by God and since produced by sun, moon, and stars, but also by fire; [light] enables people and animals to see; [light] ≈ associated with life, goodness, happiness, prosperity, security, favor, and wisdom, loved by the righteous, and hated by the wicked".

• YHWH is the psalmist's salvation. This Hebrew word implies "salvation, deliverance, [and] protection, often implying a victory is at hand; (of God) Saviour, [it is] a title of God that focuses on rescue from earthly enemies, occasionally referring to salvation from guilt, sin, and punishment". "The root’s specifically theological usage concerns the acts of God’s salvation in Israel’s history (65×)... Not surprisingly, forms of יָשַׁע bracket the report of the OT’s paradigmatic salvation-event, the Exodus (Exod 14)".

• YHWH is the psalmist's refuge. This word is associated with protection and security and often used as an epithet for God.

• Based on who the psalmist knows YHWH is for him, he makes statements of confidence in the form of questions: Whom shall I fear?/on what basis shall I tremble?

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י	When evildoers came near against me to devour my flesh,
2b	צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃	[when] my adversaries and my enemies [came near] to me, they stumbled and fell.

Expanded Paraphrase

(History provides evidence of this:) When evildoers came near against me to devour my flesh, [when] my adversaries and my enemies [came near] to me, (though they were strong and I was vulnerable, it was) they (who) stumbled and fell (because YHWH was my refuge).

Grammatical Diagram

Notes

• In vv. 2, 3, the B section of the chiasm, the psalmist gives a historical illustration of the character of YHWH manifest in his life (v. 2), followed by a statement of the confidence this engenders for future conflicts (v. 3).

• In this section of the chiasm there is a shift in subject/predicative participants. The section is addressed to the community of faith. It is the only section in which enemies and the psalmist are the only participants; YHWH is not mentioned.

• Vv. 2-3 (section B) correspond chiastically to vv. 11-12 (section B'). There are repeated prepositions (עלי and אם) in this section. Further, only these chiastic sections have equal prosodic word counts, vv. 2-3 with 11 prosodic words in each verse and vv. 11-12 with 8 words in each verse. These sections (vv. 2-3 and vv. 11-12) also have a shared topic of enemies.

• V. 2 is a declarative sentence with assertive illocution. It reports a circumstance --- when evildoers came near against the psalmist. This could refer to an individual event, or could be a composite picture of events in the life of David in which he was fleeing, was attacked or was at war.

• The evildoers come near '(in order) to devour my flesh' (לֶאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י). "The precise sense of the idiom in v 2 'to devour the flesh' (לֶאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י) is not clear. It might imply 'speech' (viz. slanderous speech; cf. rsv and see v 12 below) or it might be a metaphorical description likening the enemies to wild beasts, who hope to devour the flesh of the fallen. But these enemies, as opponents of the king, were also opponents of God and hence fell (or were defeated) in battle".

• 'They' (הֵ֖מָּה) is a 3ms independent pronoun with both adversaries and enemies as antecedents. The psalmist emphasizes that it is they, the vicious adversaries and enemies that want to consume his weak flesh, who stumble and fall. There is marked focus with הֵ֖מָּה fronted in the last clause, giving it a meaning 'it is they ironically'. The implausibility of a vulnerable human's victory in such dire circumstances demonstrates the psalmist's reading of events: though not overtly mentioned in the mini narrative it was YHWH who brought salvation.

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹֽא־יִירָ֪א לִ֫בִּ֥י	If an army should encamp against me, my heart will not fear.
3b	אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ׃	If war should rise against me, in this I will keep trusting.

Expanded Paraphrase

(I have equal confidence for the future:) If an army should encamp against me, (even though my army and life are in danger) my heart will not fear. If war should rise against me, (even though the nation itself be at stake) in this (—my seeking YHWH for guidance—) I will keep trusting.

Grammatical Diagram

Notes

• V. 3 is the second verse in the B section of the chiasm. It begins with a declarative assertive in which the psalmist expresses confidence in spite of dire circumstances that could arise: 'If an army should encamp against me, my heart will not fear' אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹֽא־יִירָ֪א לִ֫בִּ֥י. This confidence is grounded in YHWH's character as manifest in past salvation (vv. 1, 2). V. 3 expresses that armies and war are great threats the psalmist might encounter, but even they are no match for YHWH. The psalmist is certain that his heart will not fear because he trusts in YHWH.

• In v. 3a חנה, 'should encamp', the qal yiqtol 3fs is prefaced by a conditional apodosis אִם, 'if', which introduces a concession as a subordinating conjunction.

• V. 3b is another declarative assertive, stating the psalmist's confidence despite circumstances: 'If war should rise against me, in this I will be trusting' (אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ).

• The preposition in בְּ֝זֹ֗את is a בְּ of localisation (figurative contact by means of mental processes).

• 'In this' refers to what the psalmist stated in vv. 1: he trusts that YHWH is his light, salvation and refuge.

Seeking YHWH (vv. 4-6)

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־יְהוָה֮ אוֹתָ֪הּ אֲבַ֫קֵּ֥שׁ	One thing I hereby ask of YHWH; I will seek it:
4b	שִׁבְתִּ֣י בְּבֵית־יְ֭הוָה כָּל־יְמֵ֣י חַיַּ֑י	that I may take a seat in the house of YHWH every day of my life,
4c	לַחֲז֥וֹת בְּנֹֽעַם־יְ֝הוָ֗ה וּלְבַקֵּ֥ר בְּהֵיכָלֽוֹ׃	in order to gaze on the beauty of YHWH, and in order to contemplate in his temple.

Expanded Paraphrase

(Even now, danger is present, but I have learned that only one thing is necessary.) One thing I hereby ask of YHWH; I will seek it (as entirely sufficient to meet my needs): that I may take a seat in the house of YHWH (to seek his audience) every day of my life, in order to gaze on the beauty of YHWH, (to be granted an audience before him) and in order to contemplate in his temple (to give careful thought to what to do about the current military plight, in light of YHWH as my refuge and salvation).

Grammatical Diagram

Notes

• In vv. 4-6 the psalmist relates a petition pattern of seeking and finding YHWH which results in protection and worship. The components are listed below, with the top line indicating the pattern in vv. 4-6, and the line underneath indicating potentially comparable components in vv. 7-14. The components are not necessarily sequential, aside from the general notion of starting to seek. After crying out (v. 7) in the process of seeking the psalmist waits for YHWH and hopes to be taken in to look upon his goodness, to be taught, led, hidden, exalted over the foes around him and then to worship.

• Section C of the chiasm, vv. 4-6, has distinct internal features including many lexical and contextual domain categories related to the Lord's temple. It also has links with its chiastic counterpart (C'), vv. 8-10 (see common features listed in the Poetic Structure diagram below).

• Vv. 4-6 contain 3 participants who each relate to the divine dwelling place as the primary setting: YHWH (who dwells in his house), the psalmist (who seeks YHWH there and wants to dwell there also) and enemies (who are below the divine dwelling) with the community of faith as the addressee. Participants in this section are categorized below:

• In v. 4 "The psalmist makes one of the most single-minded statements of purpose to be found anywhere in the HB":"One thing I have asked of YHWH".

• There is marked (restrictive) focus ("just this one thing and nothing else") in v. 4a. The shift from the conditional clauses could support paragraph delimitation here.

• The first clause is a declarative assertive reporting the psalmist's behavior: 'One (thing) I have (repeatedly) asked of YHWH' (אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־יְהוָה֮). In the phrase מ – את – יהוה the מן preposition is a מן of detachment (location and/or source of sensority or mental activity) meaning 'of YHWH'.

• I seek it (אוֹתָ֪הּ אֲבַ֫קֵּ֥שׁ) is a declarative assertive reporting the psalmist's behaviour. The psalmist seeks the one thing (following in the verse). Seeking YHWH is commanded and observed in the HB.

• In v. 4b there is a marked focus 'I seek it, (above all)'.

• "One of the great themes running throughout Scripture, particularly evident in the Psalms, is the desire of the people of God to dwell with God, to worship him, to know him".

• The clause 'that I may dwell in the house of YHWH all the days of my life' (שִׁבְתִּ֣י בְּבֵית־יְ֭הוָה כָּל־יְמֵ֣י חַיַּ֑י) is a declarative assertive reporting the psalmist's desire, the object of his seeking, which is to undertake "a process by which humans make a certain place or area their home -- to settle; to dwell; to live; to inhabit." V. 4 says that it is YHWH's house that the psalmist wants to make his home.

• The habitation words in vv. 4-6 have the distinctive of being designations for the dwelling place of the God of Israel. Though the HB is clear that no place could contain him, it is also clear that he chose to meet with his people under covenant conditions, in a specified place called in vv. 4-6 'house', 'temple', 'booth', 'tent' and 'rock'. Even while not able to physically be in the temple, the psalmist desires to live in the presence of the Lord.

• The clause ב – בית – יהוה has a בְּ preposition of localisation (within a multi-dimensional space) 'in the house of YHWH'.

• David greatly desires to permanently dwell (all the days of his life) in the house of YHWH. The psalmist is committed to repeatedly asking for it.

• The word כל 'all' in כָּל־יְמֵ֣י חַיַּ֑י is plural and definite, meaning 'all of the days of my life.

• The next clauses in v. 4 are subordinate to the previous clauses (see the Macrosyntax diagram below). The psalmist asks and seeks to dwell in YHWH's house '(in order) to gaze on the beauty of YHWH' (לַחֲז֥וֹת בְּנֹֽעַם־יְ֝הוָ֗ה). This clause is a declarative assertive reporting his desire, the object of his seeking.

• The word נעם has a lexical domain 'good'; 'love'. Translations do not usually capture the 'good' aspect of loveliness, beauty. This nuance links the object of the psalmist’s gaze in v. 4 to the belief he has in v. 13 that he will see the 'tuv' of the LORD.

• The clause בְּנֹֽעַם־יְ֝הוָ֗ה has a בְּ preposition of localisation (figurative contact by means of mental processes) which renders the translation 'on the beauty of YHWH'. This could be a valency often found with verbs of perception.

• The clause 'and (in order) to contemplate in his temple' (וּלְבַקֵּ֥ר בְּהֵיכָלֽוֹ) is a declarative assertive reporting the psalmist's desire, the object of his seeking.

• The clause with the unusual word בקר could be understood as: (1) ‘to contemplate for a decision in his temple’, (2) ‘to inquire for a decision in his temple’, (3) ‘to contemplate a message in his temple’, (4) ‘to seek the Lord in his temple’, (5) ‘to consider his temple’, (6) ‘to visit his temple’, and (7) to ‘visit early in his temple’. The first option is preferred, as reflecting the most common use of בקר in the HB, and as best fitting the context of the psalm. The arguments for this option (with secondary literature viewpoints) are mapped out as one of the top 3 exegetical issues in The Meaning of וּלְבַקֵּר in Ps 27:4, and can be watched as part of the exegetical issues video for Psalm 27.

• With this reading, the psalmist is portrayed as seeking to see the Lord’s beauty and goodness (vv. 4, 13); his regular guidance seeking (בקר) has special force in the context of this psalm as his enemies are so close that their violent breath is on him (v. 12). He needs the Lord’s guidance (v. 11) for a way out of his difficulties. In the context of vv. 4-6 this is found through dwelling in YHWH’s presence. There YHWH, the psalmist’s light, will illuminate a path through every darkness.

• The psalmist seeks to contemplate [in order to make a decision] בהיכלו in his temple. Here the בְּ is a בְּ of localisation (within a multi-dimensional space) in his temple.

• "Throughout the entire period of its existence, the temple was for Israel one of the most important means of relation with God. One visited the temple to taste something of the sweetness and power of Yahweh (cf Pss 27:4; 34:8)".

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֪וֹם רָ֫עָ֥ה	[I trust] that he will shelter me in his booth in a day of trouble.
5b	יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אָהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃	He will hide me in the hiding place of his tent. He will lift me up on a rock.

Expanded Paraphrase

(I have confidence to move ahead of YHWH because) [I trust] that he will shelter me in his booth (a shelter where YHWH's own presence is) in a day of trouble (such as right now). He will hide me (= protect me) in the hiding place of his tent (the tent which David erected for the Ark in Zion, one more image of where YHWH's presence is and therefore a place of refuge). He will lift me up on a rock (high up, firmly grounded, and inaccessible to enemies).

Grammatical Diagram

Notes

• The vv. 4-6 section begins and ends with 13-word groupings enclosing v. 5 as the centre; v. 5 has 10 prosodic words, an even 5 words per line. The content here is reinforced by the form: in the seeking process the psalmist asks and seeks YHWH (v. 4), the Lord responds by sheltering, hiding and exalting him (v. 5), and from this position the psalmist worships (v. 6). Thus, v. 5 as the centre flanked by the other verses, reflects the hiding the verses describe.

• V. 5 shifts in subject (David to YHWH) and predicative participant (YHWH's temple to David in YHWH's booth) from 4d. In v. 4 the psalmist expresses his priority of asking and seeking YHWH. V. 5 shifts to show what YHWH will do in response to the seeking.

• The declarative assertives in v. 5 state the psalmist's confidence regarding his future position, starting with the first clause כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֪וֹם רָ֫עָ֥ה 'For he will shelter me in his booth in a day of trouble'.

• The כִּי, 'for', that begins v. 5 introduces subordinating clauses in vv. 5 and 6: the Lord's actions (v. 5; expressed passively in v. 6a), and then the psalmist's responses (v. 6b, 6c) are a result of the psalmist's asking and seeking (v. 4).

• "The house (booth//temple) symbolized the divine protection which gave rise to the psalmist’s great confidence. The temple was the king’s asylum in time of trouble, not in a literal sense, but in the more figurative sense of the word 'refuge' (v 1). It was both a refuge in which he could be protected 'on the evil day' (presumably the day of danger, when enemies attacked) and a 'rock,' as stronghold, giving strength in the face of enemy attack".

• The next clauses (v. 5b), יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אָהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִ 'He will hide me in the hiding place of his tent. He will lift me up on a rock' are declarative assertives in which the psalmist states his confidence regarding his future position.

• The verb סתר 'hide' has a nuance of 'treasuring up'.

• The preposition in the clause ב – סתר – אהלו , like that in v. 5a, is a בְּ of localisation (within a multi-dimensional space) 'in the hiding place of his tent'.

• The preposition in the last clause ביום is a בְּ preposition which indicates a temporal frame 'in a day'.

• V. 5b בְּ֝צ֗וּר 'on a rock' is fronted indicating marked focus - epexegetical (on a rock, that is, he will lift me).

• The word צור 'rock' indicates: a "firm place to stand, a high place of security... But the translator in this case evidently thought of the temple rock in Jerusalem. LXX is here in harmony with most of the modern interpreters. This identification is also clearly suggested by the context".

• 'Rock' in v. 5 is used metaphorically (see imagery table below) "with reference to the temple in Jerusalem as the place where Yahweh reveals himself as protector of his people... Within Jerusalem cult tradition, Yahweh as a ‘Rock’ was primarily a symbol of refuge, and this symbolism had its physiological pole in Mount Zion".

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹֽיְבַ֬י סְֽבִיבוֹתַ֗י	And now: my head will be exalted over my enemies around me,
6b	וְאֶזְבְּחָ֣ה בְ֭אָהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה	and I will sacrifice in his tent sacrifices accompanied by a shout,
6c	אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַיהוָֽה׃	and I will sing and sing praises to YHWH.

Expanded Paraphrase

And now: (I know YHWH has heard my prayer and therefore) my head will be exalted over my enemies around me (in military victory), and I will sacrifice in his tent (thanksgiving) sacrifices accompanied by a shout, (the shout of a victorious king, properly celebrating the victory given by YHWH) and I will sing and sing praises to YHWH (publicly giving him the credit for my victory).

Grammatical Diagram

Notes

• The first clause in v. 6 is a declarative assertive, stating the psalmist's confidence regarding his future position: וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹֽיְבַ֬י סְֽבִיבוֹתַ֗י 'And then my head will be exalted over my enemies around me'.

• V. 6 begins with an adverb וְעַתָּ֨ה 'and then' that refers to a point in time concurrent with the speech time of an utterance, often translated as 'now' or 'then'.This is treated the same way as reported speech with עתּה translated as 'then' in order to indicate posteriority to the reference point. Magin notes the adverb עַתָּ֨ה "expresses continuation and signifies some relationship between the former and the latter utterances".

• In v. 6, YHWH is shown to continue his response to the psalmist's seeking. The Lord is the one who lift's the psalmist's head and the psalmist as the subject plays a passive role.

• YHWH is the active participant that exalts the king's head over his enemies. The verb רום 'exalt' has the lexical domain of stance>confident. YHWH exalting the king's head affirms and strengthens the king's confidence.

• The Lord exalts the psalmist over his enemies because of who YHWH is. Without this salvation and exaltation the enemies would have exalted over the psalmist. The phrase 'over my enemies' (על איבי) is a figurative expression that implies "higher is more" (superior "over").

• YHWH fights for the king against his enemies. The psalmist as victorious over his enemies has gratitude and joy for YHWH's intervention; this is expressed in confident worship, in sacrificing and singing.

• The result of YHWH exalting the psalmist is worship and praise: וְאֶזְבְּחָ֣ה בְ֭אָהֳלוֹ זִבְחֵ תְרוּעָ֑ה 'so that I can sacrifice in his tent sacrifices accompanied by a shout'. In general the word זֶבַח, 'sacrifice', referred to "a sacrifice of slaughtered sheep, goat or cattle to create communion between the god to whom the sacrifice is made and the partners of the sacrifice, and communion between the partners themselves. Much of the ANE cognate literature as well as internal OT usage supports this understanding of the term and the ritual institution to which it refers".There are, however, references in the Psalms where praise replaces sacrifice (e.g., Ps. 50:14 'Sacrifice thank offerings to God, fulfil your vows to the Most High').. Psalm 27:6 likely refers to shouting and praising as the sacrifice.

• The sacrifices are accompanied by a 'shout'. This may refer to a loud sound produced by human voice or by musical instrument. David expresses an emotion in the shout to communicate something to the community of faith. YHWH and YHWH alone has exalted his head over his enemies. Growing trust and reliance in YHWH and who he is for the psalmist leads to greater confidence, worship and praise.

• Shouts or acclamations (תְרוּעָ֑ה) often accompanied worship in the HB. The word is used of shouting, as the acclamation of a king (Numbers 23:21), jubilation at moving of the ark of covenant (1 Samuel 4:5-6; 2 Samuel 6:15), in worship, and in feast days.

• The contextual domain 'communication' is found in the words 'shout', 'sing', 'cry out', 'answer', 'say', and 'believe'. Categorising 'shouting', 'singing' and 'believing' as 'communication' underlines the relational aspect of these actions.

• The psalmist in his renewed confidence worships YHWH: אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַיהוָֽה 'so that I can sing and sing praises to YHWH'. The psalmist's worship is his praise.

• In the phrase 'to YHWH' (ליהוה) the לְ preposition indicates an indirect object relationship (with verbs of giving or saying) with the meaning 'to YHWH', or the לְ preposition may indicate an experienced relationship.

Cry for help (v. 7)

v. 7

Watch the Overview video on v. 7.

v.	Hebrew	Close-but-clear
7a	שְׁמַע־יְהוָ֖ה קוֹלִ֥י אֶקְרָ֗א	Hear my voice, YHWH, with which I cry out
7b	וְחָנֵּ֥נִי וַעֲנֵֽנִי׃	and be merciful to me and answer me!

Expanded Paraphrase

(It is with this confidence that I now cry out: according to your covenant,) Hear my voice, YHWH, with which I cry out, (as you have commanded me to cry) and be merciful to me and answer me (according to your covenant obligations)!

Grammatical Diagram

Notes

• V. 7 is a major turning point in the psalm. There is a shift in addressee/subject/predicative participant 6d-7a, to YHWH as the addressee, as seen in the Participant Analysis visual below:

• V. 7 begins the psalmist's prayer with requests in rather formulaic language: 'Hear my voice, YHWH – I cry out – and be merciful to me and answer me!'. These requests are imperative directives, requesting YHWH's merciful response. The psalmist will wait (v. 14) for YHWH's response in the seeking process.

• The crying out to YHWH in v. 7 is at the centre of the poem, and thus in a place of prominence. Implications of the centrality of v. 7 in the chiastic structure are visualized below and discussed as part of our poetic features video. The chiastic structure in Psalm 27 is organized as follows:

• • A Introduction: ממי אירא (Whom shall I fear?)
  • B Enemies: המה כשלו ונפלו (fell defeated / may rise)
  • C Psalmist seeks YHWH: אותה אבקש (for connection / rising above enemies / worship)
  • D Calling upon YHWH: שמע־יהוה (in situations). A formulaic HB prayer
  • C' Psalmist seeks YHWH: בקשו פני (for connection, rising above thoughts of abandonment / conclusion v. 10)
  • B' Enemies: אל־תתנני בנפש צרי (arisen against psalmist / enemies will vanish / conclusion v. 13)
  • A' Conclusion: אל־יהוה חזק ויאמץ לבך קוה (with YHWH, fear no one / even amidst enemies / wait courageously for YHWH)

• The significant centre of the chiasm (D) is the formulaic calling upon YHWH in prayer (v. 7).

• An effect of the chiasm is to direct focus to its centre, here D, 'Hear my voice, YHWH - I cry out – and be merciful to me and answer me!' (שמע־יהוה קולי אקרא וחנני וענני). V. 7 as central highlights a shift from words about YHWH (vv. 1-6) to words to YHWH. Praying in times of need becomes a key message of the psalm. The content of this part of the prayer is also significant. It's components are found in other HB prayers, often as initiating prayer with a call upon the Lord. The content also emphasises roles of its participants: the psalmist cries out in need from a humble position, imploring mercy and an answer (וחנני וענני) from the Divine King. His petition is rooted in the Lord's graciousness.

• There is a clause-medial vocative 'YHWH', slowing down the online processing. This may also support paragraph delimitation here, which is also signalled by the shift from 3ms to 2ms, and a group of imperatives providing verbal focus structure. This is also the dividing point between the 2 parts of the psalm.

• In our emotional analysis we see that YHWH is merciful and answers prayers. The psalmist is dependent on YHWH. The psalmist humbles himself before YHWH, in asking for mercy. The psalmist pleads to YHWH.

Seeking YHWH (vv. 8-10)

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear
8a	לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י	My heart has said for you: “Seek my face”!
8b	אֶת־פָּנֶ֖יךָ יְהוָ֣ה אֲבַקֵּֽשׁ׃	Your face, YHWH, I will seek.

Expanded Paraphrase

(You have often said to seek your face, such that now even) My heart has said for you: “Seek my face”! (In trouble, you alone are the one whom I will seek.) Your face, YHWH, I will seek. (The light of your face alone brings favour: blessing, protection and peace.)

Grammatical Diagram

Notes

• In the v. 7 centre of the chiasm David cries out to YHWH. The following verses carry out the seeking process.

• Vv. 8-10 begin the C' section of the chiasm. This section shares many poetic and structural features with its counterpart C section. These two sections flank v. 7, the centre of the chiasm. Within vv. 8-10 there are a number of internal features that bind this unit together (see visual below). These features include repetition and similar content. The verses are also bound to their chiastic counterpart in their phonological content and semantic similarity. Additionally, the divine name begins and ends both sections and by the end of the sections the psalmist has risen above external (v. 6) and internal (v. 10) troubles.

• There is a shift in speaker (from David to YHWH) addressee (YHWH to the Community of faith) and subject (David's heart to the Community of faith) in v. 8a to 8b.

• V. 8a is considered "difficult in the context", to such an extent that some say that its "translation can only be tentative". There are multiple interrelated textual and semantic issues in the verse, especially related to the words לך, בקשׁ and פָּנֶה. This exegetical issue The Text and Meaning of Psalm 27:8a is one of the top 3 exegetical issues for Psalm 27, which could also be watched as part of the exegetical issues video for Psalm 27. It argues for a preferred reading of the lamed in the sense of 'on behalf of' or 'for'. The translation would then read: ‘My heart [mind] has said for you, "Seek my face"'. The verse would then function as a "request-reason relation... in which David is stating he has performed the very thing Yahweh told him [along with the community of faith] to do". Psalm 27:8b and following expresses the psalmist's response: 'your face, YHWH, I will seek. Do not hide your face from me'. Below is a chart with combinations of choices pertaining to these issues as related to major English translations:

Versions	לך	בקשׁ	פָּנֶה	Sample Translation
NEB, NRSV	‘Come’ לֵךְ (impv. 2ms הלךְ)	‘Seek’ בַּקֵּשׁ (impv. 2ms)	‘His face’ פָּנָיו (3ms pron. suffix)	“Come,” my heart says, “seek his face!” Your face, Lord, do I seek. (NRSV)
NJB, NIV	‘Of you’ לְךָ֤ (prep. + pron. suffix)	‘Seek’ בַּקֵּשׁ (impv. 2ms)	‘His face’ פָּנָיו (3ms pron. suffix)	My heart says of you, "seek His face!" Your face, LORD, I will seek. (NIV)
DBT, JPS, NJPS	‘In behalf of/for you’ לְךָ֤ (prep. + pron. suffix)	‘Seek’ בַּקְּשׁ֣וּ (impv. 2mp)	‘My face’ (as object) פָנָ֑י (1cs pro suffix)	My heart said for thee, Seek ye my face. Thy face, O Jehovah, will I seek. (DBT)
ESV, NASB, GWT, RSV KJV, NKJV, WEB, ASV, ERV	‘To you’ לְךָ֤ (prep. + pro suffix)	‘Seek’ בַּקְּשׁ֣וּ (impv. 2mp)	‘my face’ (as object) פָנָ֑י (1cs pro suffix)	You have said, “Seek my face.” My heart says to you, “Your face, LORD, do I seek.” (ESV) *see alternate grammatical diagram in pink for clausal rearrangement

• The clause לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י 'My heart has said for you: "Seek my face"!' is a declarative (imperative) assertive, reporting YHWH's directive (inviting).

• There is marked focus 'for you, speaking on your behalf' and a clause-medial vocative 'YHWH' in this verse.

• The word 'heart' (לֵב) is repeated 3x in the poem. The psalms (as compared to HB narratives) are explicit about David's heart (Pss. 7:10; 16:3; 25:2; 32:15; 43:22; 138:23).

• The root בָּקַשׁ, 'seek', is employed in the HB in connection with God either as the object or the subject of the act of seeking.

• "Seek my face"! (בַּקְּשׁ֣וּ פָנָ֑י) is a clause in which the imperative is an imperfective ("keep on seeking my face") paralleling the continuous seeking in v. 4.

• V. 8 'My heart has said for you: “Seek my face”! Your face, YHWH, I will seek' continues the psalmist's seeking. "God’s shining presence is often said to be communicated through his face. This is particularly significant in the Aaronic blessing (Num 6:24–26), where the prayer for God’s face to shine (v. 25) is followed by a request for God to 'turn his face toward you'... The form of the blessing assumes the specific benefits of God’s favor (cf. Prov 16:15), grace, and peace will result from God’s moving towards his people".

• The clause אֶת־פָּנֶ֖יךָ יְהוָ֣ה אֲבַקֵּֽשׁ 'Your face, YHWH, I will seek' is declarative commissive affirming the psalmist's choice to seek in v. 8b. The form of the sentence is a declarative, but the function is to commit.

• There is marked focus in this clause: 'Your face (specifically), YHWH. The vocative may function here to slow down the online processing.

• The expression אֲבַקֵּֽשׁ 'I will seek' signifies that the psalmist "was looking for the LORD's gracious intervention. This fits with the first half of the psalm where the presence of the LORD emphasizes his favour and protection".

v. 9

Watch the Overview video on v. 9.

v.	Hebrew	Close-but-clear
9a	אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮	Do not hide your face from me;
9b	אַֽל־תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ	do not turn away your servant in anger!
9c	עֶזְרָתִ֥י הָיִ֑יתָ אַֽל־תִּטְּשֵׁ֥נִי	You have been my help. Do not abandon me,
9d	וְאַל־תַּֽ֝עַזְבֵ֗נִי אֱלֹהֵ֥י יִשְׁעִֽי׃	and do not forsake me, God of my salvation!

Expanded Paraphrase

Do not hide your face from me (removing your favour, as it was removed from Saul); do not turn away your servant in anger (I am your servant)! You have been my help. Do not abandon me, and do not forsake me, God of my salvation!

Grammatical Diagram

Notes

• V. 9 is unique in Psalm 27 as the only verse with 4 lines. This lengthy verse alternates between positive and negative thoughts in the process of prayer. After confirming that he will follow the Lord's command to his people in v. 8, the psalmist alternates in vv. 9, 10 between expressing his concerns as they arise in jussives (with negations) ('Do not hide your face, turn [me] away, abandon me, forsake me), to positive thoughts of YHWH's presence for him in these troubles. For example, the psalmist's concern that he will be turned away is countered by the reality that he, along with others like Moses, has been called YHWH's servant, and as such the Lord has commitments to him as well. Finding YHWH is foundational for his next pleas in vv. 11, 12: as one who will be taken in (v. 10) he asks to be taught and lead, safe from dangerous foes. The back and forth of this section illustrates the PROCESS of divine light (v. 1) repeatedly piercing the psalmist's darkness related to specific concerns; the result is the confidence expressed in the third-person in v. 10: 'YHWH will take me in'.

• As part of the alternation pattern v. 9c has a mini chiasm:

• • A You have been my help
  • B Do not abandon me
  • B' (and) Do not forsake me
  • A' God of my salvation

• The clause אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮ 'Do not hide your face from me' is an imperative directive in which the psalmist petitions YHWH for mercy (see Speech Act Summary below). The אל particle of negation here and in other verbs in vv. 7-12 is used with the second-person jussive as the negation of a command.

• As Ross has pointed out, for the Lord to hide his face would mean "to refuse favour and blessing (e.g., Psalm 143:7) and the result would be terrifying (Ps. 30:7)".

• In the clause מ – מני there is a מן of detachment (movement from a space, person or situation) 'from me'. "When the landmark y is a person, movement is often implied by verbs of taking, seeking and hiding".

• The clause אַֽל־תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ 'Do not turn away your servant in anger!' is another imperative directive with a negation plus a jussive requesting YHWH's mercy.

• In the phrase ב – אף the בְּ preposition describes the mode of an action 'in anger!'.

• David is YHWH's 'servant'. The requests in this verse are grounded in David's dependence on his relationship with YHWH, based on experience and the character of YHWH.

• In v. 9c there is marked focus causing the emphasis to be on 'my help'. The meaning is something like 'my help you have been'.

• The clauses אַֽל־תִּטְּשֵׁ֥נִי וְאַל־תַּֽ֝עַזְבֵ֗נִי 'Do not abandon me and do not forsake me' are additional imperative directives with negatives plus jussives requesting YHWH's mercy.

• In v. 9e there is a clause-final vocative אֱלֹהֵ֥י יִשְׁעִֽי, 'God of my salvation!', which may be maintaining the floor for the interlocutors.

v. 10

Watch the Overview video on v. 10.

v.	Hebrew	Close-but-clear
10a	כִּי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי	Because even if my father and my mother forsook me,
10b	וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃	nevertheless, YHWH would take me in.

Expanded Paraphrase

Because even if my father and my mother forsook me, nevertheless, YHWH (the defender of widows and orphans) would take me in (and will protect and guide me as his son).

Grammatical Diagram

Notes

• The words in the second half of the psalm (vv. 7-14) are mostly in prayer to YHWH, whereas vv. 1-6 are words about YHWH. V. 10 (and v. 13) are exceptions in the second half of the psalm as words about YHWH that resolve concerns of their preceding verses as part of the vacillation between "need" and "YHWH".

• The collocation or word pair 'my father and my mother' (אָבִ֣י וְאִמִּ֣י) is a fixed compound, and within the clause has a marked focus (even my own father and even my own mother).

• The clause כִּי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי 'For my father and my mother forsook me' is a declarative assertive stating the psalmist's confidence in YHWH's mercy.

• The verb עזב 'leave behind' is difficult in v. 10 on semantic and syntactic levels. Semantically the verb can portray an "action by which humans or deities move away from an object, person, or place -- to leave; to leave behind; to desert" as in Genesis 2:24. It can also have the notion of "action by which animals, humans, or deities suspend their commitment to (other) objects, animals, humans, or deities, either temporarily or permanently -- to desert; to abandon; to forsake" as in Genesis 28:15.It is preferable to read עזב as 'leave behind' as opposed to 'forsake' since 'forsake' carries the idea that David's parents may have temporarily or permanently forsaken, deserted, or abandoned him and that's why the Lord has taken him in. Syntactically, the כִּי likely introduces a clause which provides the grounds for the preceding petitions in v. 9 ('Do not hide your face from me; Do not turn away your servant in anger. You have been my help. Do not abandon me, and do not forsake me, God of my salvation'). The כִּי marks the grounds for David's petitions in v. 9, his knowledge of the Lord's commitment to him in contrast to the perhaps unavoidable loss of his father and mother's shelter.

• The phrase וַֽיהוָ֣ה יַֽאַסְפֵֽנִי 'but YHWH will take me in' is a declarative assertive stating the psalmist's confidence in YHWH's mercy. There is also a marked focus here: 'but in contrast YHWH in a unique way' (will take me in).

• The waw (ו) in the phrase, translated as 'But YHWH', functions as a contrastive waw or waw-adversative.

Waiting for YHWH (vv. 11-14)

v. 11

Watch the Overview video on v. 11.

v.	Hebrew	Close-but-clear
11a	ה֤וֹרֵ֥נִי יְהוָ֗ה דַּ֫רְכֶּ֥ךָ	Teach me, YHWH, your way,
11b	וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שׁוֹרְרָֽי׃	and lead me on a level path, because of my foes.

Expanded Paraphrase

(It is the role of a father to guide and protect his son,) (and you have adopted me as your son. So, I ask,) Teach me, YHWH, (my father) your (perfect) way, and lead me in a (safe and) level path (protecting me along the way.) (I need your protective guidance), because of my foes.

Grammatical Diagram

Notes

• Vv. 11 and 12 are the B' section of the chiasm. As such they share features with their chiastic counterpart. Like vv. 2, 3 they have 2 bicola with the same prosodic word count (8 words per verse in this section). They also return to the topic of enemies.

• In contrast to B, B' is speaking of enemies that are rising, not those that have stumbled and fallen. Also, though both sets of enemies are spoken of with eating images ('devour' in v. 2, 'craving' or literally 'throat' in v. 12), the former seem to present an external military danger whereas the latter seem to portray legal/political/internal danger.

• The guidance requested in vv. 11, 12 ('teach me' and 'lead me') recalls the verb לבקר in v. 4 ('to contemplate' [in order to make a decision]). The psalmist in vv. 7-13 has called on the Lord (v. 7), responded in obedience to the invitation to seek him (v. 8), and then sought him through relating God's character and actions to his negative thoughts (v. 9). Assured that he will be taken in to dwell with the Lord (v. 10) he seeks him further, making a plea for the Lord's guidance (vv. 11, 12), affirming the importance of his belief that he will see YHWH's goodness (v. 13).

• The clause ה֤וֹרֵ֥נִי יְהוָ֗ה דַּ֫רְכֶּ֥ךָ 'Teach me, YHWH, your way' is an imperative directive requesting YHWH's guidance.

• The guidance requested follows from the psalmist's being 'taken in' by YHWH. It also follows from an ANE notion of hospitality in which those taken in were to be safely provided for in their journey.

• The clause וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שׁוֹרְרָֽי 'and lead me in a level path because of my foes' is a second imperative directive requesting YHWH's guidance.

• The preposition in the phrase בארח מישור is a בְּ of localisation (indicating spacial localisation - the so-called beth locale - in or on a surface) 'in a level path'.

• 'Level' here refers to "an area of fairly level, high ground; ≈ sometimes associated with a lack of obstacles, both literally and figuratively".

v. 12

Watch the Overview video on v. 12.

v.	Hebrew	Close-but-clear
12a	אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י	Do not give me to the craving of my adversaries,
12b	כִּ֥י קָֽמוּ־בִ֥י עֵֽדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃	for false witnesses and those who breathe out violence have risen against me.

Expanded Paraphrase

Do not give me to the craving of my adversaries, for false witnesses and those who breathe out violence have risen against me.

Grammatical Diagram

Notes

• V. 12 like v. 11 returns to the topic of enemies. V. 12 also has 2 bicolon with the same prosodic word count as in v. 11 containing 8 words per verse (3 + 5).

• The topic of enemies in v. 12 includes 3 groups of the psalmist's enemies (adversaries, false witnesses, and those who breathe out violence) bringing the total descriptions of the psalmist's enemies to 7 (evildoers, army, war, foes, adversaries, false witnesses, and those who breathe out violence), 4 descriptions of enemies in vv. 11-12 and 3 descriptions of enemies in vv. 2-3 (the chiastic counterpart of vv. 11-12).

• Psalm 27 employs a number of descriptive words for the group of people against YHWH and his king. However, "it is difficult to be certain whether precise significance should be given to the description of the opponents as 'false and violent witnesses,' or whether the language simply refers to the clamorous nature of the enemies (cf. Ps 2:1–3). If the language has precise significance, it may be that the background is to be found in a treaty or covenant".

• The psalmist feels threatened by his enemies. yet he depends on YHWH to fight his adversaries. The urgency is that he does not want to be given to the craving of his adversaries (אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י).

• This clause has a בְּ of localisation (material contact) 'to the craving of my adversaries'. The language here is reminiscent of v. 2 where the enemies want to 'devour' (אכל) the psalmist's flesh. This kind of imagery is typical of ancient Israel and the ANE.

• The כִּ here introduces a subordinate clause as seen in the following visual:

• The description of the psalmist's enemies here includes 'false witnesses' ( עֵֽדֵי־שֶׁ֝֗קֶר). These two nouns have the sense of (עֵד) an "action by which humans provide evidence or proof that something has taken place or that some decision has been made ('testimony')" and (שֶׁקֶר) which SDBH notes is "literally 'falsehood'; hence: = state in which things that are being communicated are factually untrue ('falsehood'; 'lies'). It is found with the verb 'arise' (קום) in Deuteronomy 19:15, Psalm 27:12; and 35:11 (קום).

• The next description of enemies 'and those who breathe out violence' (וִיפֵ֥חַ חָמָֽס) has the idea of a "process by which someone breathes in a way that shows inner agitation and emotions." The meaning of 'violence' is "to behave aggressively towards someone with which one has a relationship; usually in order to enrich oneself in one way or another."

• The prepositional phrase 'against me' (בי) has a בְּ of localisation (social contact) 'against me'.

v. 13

Watch the Overview video on v. 13.

v.	Hebrew	Close-but-clear
13	לׅׄוּלֵׅׄ֗אׅׄ הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־יְהוָ֗ה בְּאֶ֣רֶץ חַיִּֽים׃	Had I not believed I would look upon the goodness of YHWH in the land of the living –

Expanded Paraphrase

Had I not believed I would look upon the goodness of YHWH in the land of the living (as Moses saw his goodness while seeking his face) (I would have been consumed by my enemies) –

Grammatical Diagram

Notes

• V. 13 stands out in the psalm as the only verse composed of one-line. Also, like v. 10, it is a verse about YHWH in a section of verses to YHWH. The shift in addressee/subject/predicative participant from v. 12 is visualized below. Like v. 10, v. 13 provides resolution to the preceding verses in the section. The psalmist has been petitioning for guidance because of adversaries (vv. 11, 12). V. 13 concludes section B' of the chiasm with a statement of belief combined with the thought of what could have happened without it.

• The Hebrew of v. 13 is "notoriously difficult" because of the first word לולא which has unusual 'puncta extroaordinaria' (PE) . Another issue with 'lule' is that it usually signals a protasis which would be followed by an apodosis. However v. 13 does not have a clear apodosis. This exegetical issue, one of the top 3 in Psalm 27, is mapped out in The Textual and Logical Issues with לוּלֵא in Ps 27:13 and can be watched as part of the exegetical issues video for Psalm 27.

• The unusual 'puncta extraordinaria' on 'lule' in Ps. 27:13 raise textual, grammatical and clausal meaning questions. The first is whether 'lule' should be deleted or retained in the text. It is preferable to retain 'lule' as original to the text particularly because in the MT, PE could signal doubt, deletion or significance. Retained in the text 'lule' could be read as either an emphatic adverb or as an unconditional particle. It is preferable to read v. 13 as containing an 'excited aposiopesis' to be filled in by translator or reader. This reading has the poetic function of heightening the emotion of the text. Providing a em-dash (–) in the missing protasis space could also have the function of causing readers to pause and wait, just as they are exhorted to do in the following verse.

• The verb ראה in the clause 'I would look upon the goodness of YHWH in the land of the living' is a future-in-the-past ('I was going to look upon...'). It is a continuation of the protasis, with no apodosis following.

• The psalmist seeks God and wants to see his goodness. This notion is found in the psalms and throughout the HB.

• In the phrase 'upon the goodness of YHWH' (בטוב יהוה) the preposition is a בְּ of localisation (figurative contact by means of mental processes).

• Fletcher notes that seeing the goodness of the LORD "is the substitute for not seeing the very face of God. Moses was not permitted to see the face of God in Exod 33:19-20, but was instead shown his 'goodness'. As J. Clinton McCann observes, 'Thus the psalmist trusts that he or she will be privileged to share the same experience as Moses. God will reveal God's own self to the psalmist".

• The phrase 'in the land of the living' (בארץ חיים) has a בְּ preposition of localisation (indicating localisation within or among a group). The word translated 'living' (חיים) could also refer to "the living" as a characteristic property of "the land" (Craigie, 234).

v. 14

Watch the Overview video on v. 14.

v.	Hebrew	Close-but-clear
14a	קַוֵּ֗ה אֶל־יְה֫וָ֥ה חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ	Wait for YHWH! Be courageous, and let your heart become strong!
14b	קַוֵּ֗ה אֶל־יְהוָֽה׃	Yes, wait for YHWH!

Expanded Paraphrase

(But I have seen that YHWH is our light, salvation and refuge, and believe that he will shelter those who seek him. So I say to my soul, along with all his people, as we seek him even while it is still dark, and deliverance has not yet come,) Wait for YHWH! Be courageous, and let your heart become strong! Yes, wait for YHWH!

Grammatical Diagram

Notes

GENERAL

• In the final section of our psalm we see that the psalmist feels very hopeful in YHWH. He desires his presence and courageously trusts YHWH to come for him. The psalmist is concerned for his addressees and exhorts them to 'Wait for YHWH! Be courageous, and let your heart become strong! Yes, wait for YHWH!'.

• As discussed with the first poetic feature 'Wait for YHWH in v. 1, the A and A' sections of the chiasm, vv. 1 and 14, form an inclusio with distinct components. One component, the repetition of the divine name, is part of a general pattern involving the divine name in Psalm 27. The divine name appears 13 times in this psalm, including twice in each part of the inclusio. The divine name also frames other sections of the chiasm, vv. 4-6, vv. 8-10, and vv. 11-13, making mini-inclusios around these sections. The enclosures reflect a key idea of the psalm: the divine presence encloses the psalmist in safety, like his surrounding tent (vv. 5, 6). The psalmist need not fear, and can confidently wait on YHWH only because of this protection. The placement of the divine name is one of the poetic features of the psalm, pictured below and discussed more fully in our poetic features video.

• The verb 'wait' (קוה) 2x in v. 14, indicates the goal of a movement or process, usually with reference to a specific person or place. The landmark may be the goal of an act of observation or that of an emotional process.

• Those who wait for YHWH will surely not be disappointed. Those who wait for YHWH will become courageous and strong; they will gain new strength.

• The addressee is to let their heart become strong, as is said similarly in Psalm 31:24: "Be strong, and let your heart take courage, all you who wait for the Lord!". "Joshua was to be strong and bold because the Lord was definitely going to give him success in the conquest of the Promised Land. Likewise, the king was to be strong and bold, because he would receive divine aid in ruling his country and conquering his enemies". Craigie notes that "the prayer is answered, partly because it is legitimate within the framework of the covenant, and partly because it is offered humbly in a son’s awareness of his need for his father’s help".

• The 2ms pronominal suffix in the clause 'and let your heart become strong!' (וְיַאֲמֵ֣ץ לִבֶּ֑ךָ) has no antecedent but may refer to the collective noun 'community' or 'congregation/assembly' of which the psalmist is a part. Another option is that the psalmist is speaking to himself. A third possibility is that a priest is speaking to the psalmist or to the collective community of faith, of which the psalmist is a part.

• The epexegetical waw in the phrase וְ֝קַוֵּ֗ה אֶל־יְהוָֽה 'Yes, wait for YHWH!' stands before a clause to clarify or specify the sense of the preceding clause... in some cases it compensates for gapping of the initial verb or as an emphatic waw".

• By the end of the poem the psalmist, still seeking the Lord, has ordered his prayer and is looking up (as in Ps. 5:3). He exhorts himself and others, even from within a dangerous situation, to wait for YHWH. He knows YHWH will come.

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.

References

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