Psalm 33 Discourse
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Psalm 33/Discourse
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YHWH's Plan Stands Forever
Psalm 33
Please note: Resources for Psalm 33 are in the process of being reformatted for visual consistency and improved functionality.
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.
For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.
There are 5 participants/characters in Psalm 33:
| Israel / Righteous |
| "Righteous people" (v. 1) |
| "Upright people" (v. 1) |
| "the nation" (v. 12) |
| "the people (who are) his permanent possession" (v. 12) |
| "those who fear him" (v. 18) |
| Chorus Leader |
| Israel / Righteous + Chorus Leader |
| "we ourselves" (v. 20) |
| "our hearts" (v. 21) |
| YHWH |
| "The one who gathered the sea waters" (v. 7) |
| "The one who placed the deeps" (v. 7) |
| "The one who forms hearts" (v. 15) |
| "The one who discerns works" (v. 15) |
| Attributes of YHWH |
| "the eye of YHWH" (v. 18) |
| "your loyal-love" (v. 22) |
| All people |
| "All the earth" (v. 8) |
| "All the dwellers of the inhabited world" (v. 8) |
| "All humanity" (v. 13) |
| "All the dwellers of the earth" (v. 14) |
| Enemies |
| "the nations" (v. 10) |
| "the peoples" (v. 10) |
| Agents of War |
| "a king" (v. 16) |
| "a warrior" (v. 16) |
| "a horse" (v. 17) |
| Hebrew | Verse | English |
|---|---|---|
| רַנְּנ֣וּ צַ֭דִּיקִים בַּֽיהוָ֑ה | 1a | Shout for joy in YHWH, righteous people! |
| לַ֝יְשָׁרִ֗ים נָאוָ֥ה תְהִלָּֽה׃ | 1b | Praise is fitting for upright people. |
| הוֹד֣וּ לַיהוָ֣ה בְּכִנּ֑וֹר | 2a | Give YHWH praise with a lyre! |
| בְּנֵ֥בֶל עָ֝שׂ֗וֹר זַמְּרוּ־לֽוֹ׃ | 2b | Make a song for him with a ten-string harp! |
| שִֽׁירוּ־ל֭וֹשִׁ֣יר חָדָ֑שׁ | 3a | Sing a new song to him! |
| הֵיטִ֥יבוּ נַ֝גֵּ֗ן בִּתְרוּעָֽה׃ | 3b | Play skillfully with a blast! |
| כִּֽי־יָשָׁ֥ר דְּבַר־יְהוָ֑ה | 4a | Because YHWH’s word is upright, |
| וְכָל־מַ֝עֲשֵׂ֗הוּ בֶּאֱמוּנָֽה׃ | 4b | and all of his work is [done] in faithfulness. |
| אֹ֭הֵב צְדָקָ֣ה וּמִשְׁפָּ֑ט | 5a | He loves righteousness and justice; |
| חֶ֥סֶד יְ֝הוָ֗ה מָלְאָ֥ה הָאָֽרֶץ׃ | 5b | the earth is full of YHWH’s loyal-love. |
| בִּדְבַ֣ר יְ֭הוָה שָׁמַ֣יִם נַעֲשׂ֑וּ | 6a | The heavens were made by YHWH’s word, |
| וּבְר֥וּחַ פִּ֝֗יו כָּל־צְבָאָֽם׃ | 6b | and all their hosts [were made] by the breath of his mouth. |
| כֹּנֵ֣ס כַּ֭נֵּד מֵ֣י הַיָּ֑ם | 7a | the one who gathers the sea water as a heap! |
| נֹתֵ֖ן בְּאֹצָר֣וֹת תְּהוֹמֽוֹת׃ | 7b | the one who places the deep oceans into storehouses! |
| יִֽירְא֣וּ מֵ֭יְהוָה כָּל־הָאָ֑רֶץ | 8a | All the earth should be afraid of YHWH! |
| מִמֶּ֥נּוּ יָ֝ג֗וּרוּ כָּל־יֹשְׁבֵ֥י תֵבֵֽל׃ | 8b | All the dwellers of the inhabited world should be in dread because of him! |
| כִּ֤י ה֣וּא אָמַ֣ר וַיֶּ֑הִי | 9a | For he spoke, and it was; |
| הֽוּא־צִ֝וָּ֗ה וַֽיַּעֲמֹֽד׃ | 9b | he commanded, and it came about. |
| יְֽהוָ֗ה הֵפִ֥יר עֲצַת־גּוֹיִ֑ם | 10a | YHWH has thwarted the nations’ plan; |
| הֵ֝נִ֗יא מַחְשְׁב֥וֹת עַמִּֽים׃ | 10b | he has blocked the peoples’ intentions. |
| עֲצַ֣ת יְ֭הוָה לְעוֹלָ֣ם תַּעֲמֹ֑ד | 11a | YHWH’s plan stands forever; |
| מַחְשְׁב֥וֹת לִ֝בּ֗וֹ לְדֹ֣ר וָדֹֽר׃ | 11b | the intentions of his heart [stand] forever and ever. |
| אַשְׁרֵ֣י הַ֭גּוֹי אֲשֶׁר־יְהוָ֣ה אֱלֹהָ֑יו | 12a | Happy is the nation whose god is YHWH, |
| הָעָ֓ם ׀ בָּחַ֖ר לְנַחֲלָ֣ה לֽוֹ׃ | 12b | the people [whom YHWH] chose as a permanent possession for himself. |
| מִ֭שָּׁמַיִם הִבִּ֣יט יְהוָ֑ה | 13a | YHWH looked from heaven: |
| רָ֝אָ֗ה אֶֽת־כָּל־בְּנֵ֥י הָאָדָֽם׃ | 13b | he saw all of humanity, |
| מִֽמְּכוֹן־שִׁבְתּ֥וֹ הִשְׁגִּ֑יחַ | 14a | he gazed from his dwelling place, |
| אֶ֖ל כָּל־יֹשְׁבֵ֣י הָאָֽרֶץ׃ | 14b | at all the dwellers of the earth, |
| הַיֹּצֵ֣ר יַ֣חַד לִבָּ֑ם | 15a | the one who forms all their hearts, |
| הַ֝מֵּבִ֗ין אֶל־כָּל־מַעֲשֵׂיהֶֽם׃ | 15b | the one who discerns all their works. |
| אֵֽין־הַ֭מֶּלֶךְ נוֹשָׁ֣ע בְּרָב־חָ֑יִל | 16a | king is not saved by a great force; |
| גִּ֝בּ֗וֹר לֹֽא־יִנָּצֵ֥ל בְּרָב־כֹּֽחַ׃ | 16b | warrior is not delivered by great might. |
| שֶׁ֣קֶר הַ֭סּוּס לִתְשׁוּעָ֑ה | 17a | horse is a deceptive means for victory, |
| וּבְרֹ֥ב חֵ֝יל֗וֹ לֹ֣א יְמַלֵּֽט׃ | 17b | and it will not rescue by its great force. |
| הִנֵּ֤ה עֵ֣ין יְ֭הוָה אֶל־יְרֵאָ֑יו | 18a | Consider: YHWH’s eye is upon those who fear him; |
| לַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃ | 18b | upon those who wait for his loyal-love, |
| לְהַצִּ֣יל מִמָּ֣וֶת נַפְשָׁ֑ם | 19a | to deliver their lives from death, |
| וּ֝לְחַיּוֹתָ֗ם בָּרָעָֽב׃ | 19b | and to keep them alive during famine. |
| נַ֭פְשֵׁנוּ חִכְּתָ֣ה לַֽיהוָ֑ה | 20a | We ourselves wait longingly for YHWH |
| עֶזְרֵ֖נוּ וּמָגִנֵּ֣נוּ הֽוּא׃ | 20b | he is our help and our shield– |
| כִּי־ב֭וֹ יִשְׂמַ֣ח לִבֵּ֑נוּ | 21a | because our hearts rejoice in him; |
| כִּ֤י בְשֵׁ֖ם קָדְשׁ֣וֹ בָטָֽחְנוּ׃ | 21b | because we have come to trust in his holy name. |
| יְהִֽי־חַסְדְּךָ֣ יְהוָ֣ה עָלֵ֑ינוּ | 22a | YHWH, may your loyal-love be upon us, |
| כַּ֝אֲשֶׁ֗ר יִחַ֥לְנוּ לָֽךְ׃ | 22b | just as we have been waiting for you! |
Notes
- vv. 1-19: Unlike many psalms, there is no superscription identifying the speaker. The addressor must be inferred; it could be a single Chorus Leader or it could be the entirety of Israel /Righteous People singing to one another, as they are in vv. 20-21. In other psalms (cf. Psalm 118) a single Chorus Leader leads the people in praise; this was probably the conventional method for worship and is the preferred reading here.
- YHWH appears in every verse of the psalm except vv. 16-17. Although YHWH is not always an agent, his unique identity and presence are essential to understanding the actions of the agents in every verse where he appears. Thus, for example, the praise of Israel/Righteous People in vv. 1-3 only makes sense if YHWH is a participant who receives the praise. The fear and dread in v. 8 are to be directed at YHWH and no one else. The longing, trust, and waiting of vv. 20-22 are to be directed at YHWH alone. Thus, he is a participant even when he is not an agent.
- vv. 8-15: The phrasing of the term all the earth in v. 8 may be intentionally ambiguous. As the psalm was heard for the first time, listeners would think that it refers to the earth itself, as the word earth does in v. 5b. Only when the rest of the phrase was heard would the interpretation turn to "people." The parallelism with v. 8b confirms that the term means "people," and synonyms for this participant are found in vv. 13-15, where they are the objects of YHWH's actions. While the psalmist declares that all the earth "should fear/dread," it is unlikely that there is a shift in the audience to include those outside Israel / Righteous People here. Such a shift would be the only occurrence in the whole psalm, and the statement instead makes sense as a rhetorically-charged declaration to Israel / Righteous People about the supremacy of YHWH (cf. The Addressee of Ps 100). The participant all humanity is not found at all at the beginning (vv. 1-7) or end (vv. 16-22) of the psalm, but it dominates the main middle section. In light of this, the presence of Israel/Righteous People at the center of the main middle section in v. 12 is striking.
- v. 10: This verse is the first hint in the psalm that there is an existential threat to the people of God (cf. Craigie 2004, 315). Kittel thinks that v. 10 is the theme of the Psalm and provides the reason it was written, which is "salvation from the hands of pagan enemies, probably a victory or miraculous liberation" (Kittel 1922, 124). Although a subset of all the earth/humanity, the nations and peoples are distinct enough participants to warrant their own set. They are distinct from the Righteous People. YHWH actively opposes their plans and intentions. Some commentators describe these nations not as "rebellious" against YHWH but merely "disruptive" to Israel (deClaisse-Wolford 2014, 315). However, the allusions to a military threat in vv. 16-19 imply that the nations and peoples pose an existential threat to Israel. The particular identity of these nations and peoples is not stated in the psalm. After v. 10, they are never mentioned again.
- vv. 16-17, 20: the various agents of war do not function as grammatical agents within the psalm. Rather, their agency is implied. They are significant as participants because they corroborate that the background of this psalm is the threat to Israel implied in v. 10. In v. 20, YHWH himself is ascribed two monikers that mark him as an agent of war - albeit a defensive one. Though the noun help does not inherently connote warfare, elsewhere it denotes a participant in war (Deut 33:7, 26-29; Ezek 12:14; Hos 13:9; Pss 20:3; 115:9-11; Dan 11:34), and its coupling with shield in v. 20 means that it should be understood here as a participant in war. These two words could be colored purple, as though they were simply epithets for YHWH. However, it seems more likely that the roles of "help" and "shield" are assumed as participants in the psalm, and the question that Ps 33:20 answers is, who will fill those roles?
- How were the addressors and addressees organized to chant this psalm? 1 Chr 25:1-8 may be instructive. There, David appointed certain Levitical families to prophesy with lyres (כִּנּוֹר, cf. Ps 33:2), harps (נֵ֫בֶל, cf. Ps 33:2), and cymbals. Additionally, David established these temple musicians with the help of military officers (1 Chr 25:1; cf. Boda 2010, 195; Merrill 2015, 281), which comports with the notion that a military threat was the impetus for this psalm (cf. vv. 10, 16-17, 20).
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
This resource is forthcoming.
Macrosyntax
Macrosyntax Diagram
| Macrosyntax legend | |
|---|---|
| Vocatives | Vocatives are indicated by purple text. |
| Discourse marker | Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text. |
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The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope. |
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The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses. |
| Subordinating conjunction | The subordinating conjunction is indicated by teal text. |
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Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate. |
| Coordinating conjunction | The coordinating conjunction is indicated by blue text. |
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Coordination is indicated by a solid blue line connecting the coordinating clauses. |
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Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses. |
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Marked topic is indicated by a black dashed rounded rectangle around the marked words. |
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The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses. |
| Marked focus or thetic sentence | Marked focus (if one constituent) or thetic sentences[1] are indicated by bold text. |
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Frame setters[2] are indicated by a solid gray rounded rectangle around the marked words. |
| [blank line] | Discourse discontinuity is indicated by a blank line. |
| [indentation] | Syntactic subordination is indicated by indentation. |
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Direct speech is indicated by a solid black rectangle surrounding all relevant clauses. |
| (text to elucidate the meaning of the macrosyntactic structures) | Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
(Click diagram to enlarge)
- Verse 4: The section break is due to the because (כִּי) which functions as a discourse marker (see notes on v. 4 in the Discourse Markers section).
- Verse 9: The section break is due to the because (כִּי) which functions as a discourse marker (see notes on v. 9 in the Discourse Markers section).
- Verse 10: The section break is due to the thetic statement "YHWH thwarts the nations plans," which is a new, unexpected theme in the discourse.
- Verse 18: The section break is due to the particle consider (הִנֵּה) which functions as a discourse marker to focus the attention upon what follows (see notes on v. 18 in the Discourse Markers section).
- Verse 1b: The phrase for upright people (לַיְשָׁרִים) is in non-default position. In a verbless clause, the grammatical subject (in this case, "praise" תְהִלָּֽה) would be expected in the first position. The reason for the non-default position is likely "tail-head" linkage, in which the last term of one clause and the the first term of the next clause are linked. In this case, the linking is that both "in YHWH" and "for upright people" are prepositional phrases. This poetic structure does not reflect any information structure for the constituent order.
- Verse 2b: The phrase with a ten-stringed harp (עָשׂוֹר) is fronted to form a poetic chiasm with v. 2a. The fronted position does not have an information-structural function.
- Verse 5b: YHWH's loyalty (חֶסֶד יְהוָה) appears in a fronted position before the verb of the clause. The two clauses of v. 5 do not appear to form a chiasm or other poetic shape: while "YHWH's loyal-love" could match with "righteousness and justice", "he loves" does not match with "fills the earth." The semantic domain of YHWH's loyal-love has already been activated in v. 4b ("faithfulness") and in 5a ("righteousness" and "justice"), making YHWH's loyal-love accessible as a topic.
- Verse 6a: YHWH's word (בִּדְבַר יְהוָה) and the heavens (שָׁמַיִם) are both fronted within the clause. One indicates a new topic, and the other indicates focus. Since "YHWH's word" already appeared in v. 4a, it is not likely a new topic in v. 6a. In contrast, the semantic domain that includes "the heavens" was activated in v. 5b by "the earth," and so "the heavens" is accessible as a new topic. "YHWH's word" is in focus, answering the question, "how were the heavens made?" Its usage also includes a suprising piece of information about the nature of "YHWH's word," which in v. 4a was described in terms of its moral character and not its creative power.
- Verse 8: This verse follows an abc||bac poetic pattern. The fronting of because of him (מִמֶּנּוּ) in v. 8b does not have an information-structural function.
- Verse 9: In both 9a and 9c, the independent personal pronoun (ה֣וּא) is in non-default word order, serving as subject but preceding the verb. Normally, this structure would indicate focus, answering the question, "who spoke?" or "who commanded?" But these questions have not been prompted by the preceding discourse. So the phrases "he spoke" and "he commanded" introduce entirely new information and are thus construed as thetics.
- Verse 10a: The subject YHWH (יְהוָה) precedes the verb and is therefore in non-default word order. It is not in focus, since the question "who thwarted the nations' plan" is not prompted by the preceding discourse. Instead, "the nations' plan" and "thwarting" are entirely unexpected within the discourse. Therefore, the entire phrase "YHWH thwarts the nations' plan" is thetic. As a thetic utterance, the introduction of entirely new topical information indicates a section break.
- Verse 11a: Both the terms YHWH's plan (עֲצַת יְהוָה) and forever (לְעוֹלָם) are in non-default word order, appearing before the verb. If YHWH's plan were in focus, it would answer the question, "what stands forever?" But this question has not been suggested by the preceding discourse. Therefore, YHWH's plan is the marked topic. It is accessible in the discourse, which has already spoken of the nations' plan in v. 10a. The term "forever" is in focus, responding to the question, "What happens to YHWH's plan" with the answer "it stands - forever!"
- Verses 13a and 14a: the phrases from heaven (מִשָּׁמַיִם) and from his dwelling place (מִמְּכוֹן־שִׁבְתּוֹ) are fronted in their respective clauses to create poetic repetition. The position does not have an information-structural function. The question, "from where does YHWH look?" has not been prompted by the discourse, and neither of these terms is accessible as a topic based upon the preceding discourse.
- Verse 16b: The term warrior (גִּבּוֹר) is fronted in order to maintain the parallelism with king in the previous clause. "King" appeared in the first position because a predicate (verbal) participle is preceded by its subject.
- Verse 17b: The phrase by its great force (וּבְרֹב חֵילוֹ) is in non-default word order, appearing before the verb. The fronting is due to poetic mirroring of the terms by a great force (v. 16a) and by great might (v. 16b) which appear at the end of their respective clauses in the previous verse. The word order does not have information-structural function.
- Verse 20: The phrase we ourselves (נַפְשֵׁנוּ) is in non-default word order, appearing before the verb. It is in focus, answering the question "who waits for YHWH?" This question has been prompted in vv. 18-19, which speaks of "those who wait for YHWH" but does not identify who they are.
- Verse 21: The phrases in him (בוֹ) and in his name (בְשֵׁם קָדְשׁוֹ) are fronted. They are in poetic parallelism, but are probably also marked for focus. They answer the question, "in whom will we rejoice?" and "in whom will we trust?" These questions are prompted by the underlying narrative of vv. 16-17, which are a polemic against trusting in typical means of warfare, but which leave open the question of what (or who) is worthy of trust when in danger.
- The vocative righteous people in v. 1a comes between an imperative verb and its direct object. When this happens, the normal unmarked word order is broken, and the direct object, which has become detached from its verb, becomes marked for information focus (Kim 2022, 234-5). In this case, the focus is on the fact that the rejoicing should happen "in YHWH."
- The vocative YHWH in v. 22 comes within the core of the clause, and the constituent(s) immediately following are marked for information focus (Kim 2022, 235). In this case, the constituent in focus is "us," reflecting the psalmist's desire that YHWH should favor his people among the nations (cf. vv. 12, 18-19).
- Verse 4: The because (כִּי) has "scope over larger segments of text" (in this case, vv. 4-19), it "is not required for the grammaticality" of vv. 3b-4a, and it "does not add to the propositional content" of v. 4. The combination of these three factors means that it serves as a discourse marker and not a marker of a grammatically subordinate clause (Locatell 2017, 272). Still, it indicates a logical connection between the section that preceded and what follows as an "argument coordinator" (Aejmeleaus 1993, 181). In this case, what follows is the grounds for the call to praise in vv. 1-3. As a discourse marker which joins large segments of text, it indicates a section break.
- Verse 9: The for (כִּי) has "scope over larger segments of text" (in this case, vv. 6-8), it "is not required for the grammaticality" of vv. 8-9, and it "does not add to the propositional content" of v. 8. The combination of these three factors means that it serves as a discourse marker and not a marker of a grammatically subordinate clause (Locatell 2017, 272). Still, it indicates a logical connection between the section that preceded and what follows as an "argument coordinator" (Aejmeleaus 1993, 181).
- Verse 12: The relative term whose (אֲשֶׁר) is unusual for poetry. Witte writes that the particle often serves as a "stanza-introducing text marker in poetry" (Witte 2002, 523). His view is to be preferred over that of Podechard, who thinks that the relative particle אשׁר is a useless grammatical gloss that overloads the verse (Podechard 1949, 141). 4QPs-q has a larger space after v. 12 than after other verses (Ibid.)
- Verse 18: The particle consider (הִנֵּה) is a discourse marker that focuses attention; here it functions to demand that the audience apply the information in the preceding discourse to themselves. This focus permeates the section that follows (vv. 18-22). The particle therefore indicates a section break.
- Verse 21: The first because (כִּי) marks purpose or result; it is similar to a causal כִּי in that it marks a logical connection between two clauses. However, the verb in the clause is a yiqtol indicating time after the verb of the main clause, rendering strict cause improbable (Locatell 2017, 248-9). Verse 21a is subordinate to verse 20b, which is a verbless clause; or, if v. 20b is parenthetical, then v. 21a is subordinate to v. 20a, which contains a qatal verb. The second because (כִּי) marks cause, which is the most common usage of כִּי (Aejmelaeus 1986, 199-203; Locatell 2017, 243). Thus, v. 21b is subordinate to v. 21a.
- Verse 22: The word just as (כַּאֲשֶׁר) marks v. 22b as a comparative subordinate clause (IBHS §38.5).
(There are no notes on conjunctions for this psalm.)
Speech Act Analysis
The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.
For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.
Summary Visual
| Speaker | Verses | Macro Speech Acts | Addressee | |||
|---|---|---|---|---|---|---|
| Choir Director | v. 1 Shout for joy in YHWH, righteous people! Praise is fitting for upright people. | EXHORTATION |
Israel | |||
| v. 2 Give YHWH praise with a lyre! Make a song for him with a ten-string harp! | ||||||
| v. 3 Sing a new song to him! Play skillfully with a blast! | ||||||
| v. 4 Because YHWH’s word is upright, and all of his work is [done] in faithfulness. | EXTOLLING |
|||||
| v. 5 He loves righteousness and justice; the earth is full of YHWH’s loyal-love. | ||||||
| v. 6 The heavens were made by YHWH’s word, and all their hosts [were made] by the breath of his mouth. | ||||||
| v. 7 He is the one who gathers the sea water as a heap! He is the one who places the deep oceans into storehouses! | ||||||
| v. 8 All the earth should be afraid of YHWH! All the dwellers of the inhabited world should be in dread because of him! | ||||||
| v. 9 For he spoke, and it was; he commanded, and it came about. | ||||||
| v. 10 YHWH has thwarted the nations’ plan; he has blocked the peoples’ intentions. | EXTOLLING |
|||||
| v. 11 YHWH’s plan stands forever; the intentions of his heart [stand] forever and ever. | ||||||
| v. 12 Happy is the nation whose god is YHWH, [happy are] the people [whom YHWH] chose as a permanent possession for himself. | ||||||
| v. 13 YHWH looked from heaven: he saw all of humanity, | ||||||
| v. 14 he gazed from his dwelling place, at all the dwellers of the earth, | ||||||
| v. 15 the one who forms all their hearts, the one who discerns all their works. | ||||||
| v. 16 A king is not saved by a great force; a warrior is not delivered by great might. | ||||||
| v. 17 A horse is a deceptive means for victory, and it will not rescue by its great force. | ||||||
| v. 18 Consider: YHWH’s eye is upon those who fear him; upon those who wait for his loyal-love, | ||||||
| v. 19 to deliver their lives from death, and to keep them alive during famine. | ||||||
| Choir Director and People | v. 20 We ourselves wait longingly for YHWH –he is our help and our shield– | PROFESSION OF CONFIDENCE |
||||
| v. 21 because our hearts rejoice in him; because we have come to trust in his holy name. | ||||||
| v. 22 YHWH, may your loyal-love be upon us, just as we have been waiting for you! | PETITION |
YHWH | ||||
Speech Act Analysis Chart
The following chart is scrollable (left/right; up/down).
| Verse | Hebrew | CBC | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) |
| Verse number and poetic line | Hebrew text | English translation | Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type |
Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type |
More specific illocution type with paraphrased context | Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings |
What the speaker intends for the address to think | What the speaker intends for the address to feel | What the speaker intends for the address to do |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Emotional Analysis
This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.
For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.
Emotional Analysis Chart
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Summary Visual
(Click visual to enlarge).
Bibliography
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- ________. 1993. On the Trail of Septuagint Translators: Collected Essays. Kampen: Kok Pharos Pub. House.
- Anderson, A. A. 1972. The Book of Psalms Volume 1: Psalms 1-72. Grand Rapids: Eerdmans.
- Auffret, Pierre. 2009. "'Rendez Grace a YHWH Avec La Harpe': Etude Structurelle Du Psaume 33." Estudios Bíblicos 67: 85–100.
- Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.
- Bekins, Peter. 2014. "Object Marking in Biblical Hebrew Poetry." SBLSPS 53. San Diego: Society of Biblical Literature.
- Berlin, Adele. 2007. The Dynamics of Biblical Parallelism. 2nd ed. Grand Rapids: Eerdmans.
- Blau, Joshua. 1976. A Grammar of Biblical Hebrew. Wiesbaden: Otto Harrassowitz.
- Boda, Mark J. 2010. 1-2 Chronicles. Cornerstone Biblical Commentary 5. Carol Stream, IL: Tyndale House Publishers.
- Bratcher, Robert G., and William D. Reyburn. 1991. A Handbook on Psalms. UBS Handbook Series. New York: United Bible Societies.
- Briggs, Charles A., and Emilie Grace Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. ICC. New York: C. Scribner’s Sons.
- Calvin, John. 1965. A Commentary on the Psalms. Edited by T.H.L. Parker. Translated by Arthur Golding. Vol. 1. London: Camelot Press.
- Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Dallas: Word.
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- Duhm, Bernhard. 1899. Die Psalmen. Kurzer Hand-Commentar Zum Alten Testament 14. Leipzig und Tübingen: Mohr (Paul Siebeck).
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- Hallo, William W., and K. Lawson Younger, eds. 2000. The Context of Scripture: Monumental Inscriptions from the Biblical World. Vol. 2. Leiden ; Boston: Brill.
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- Kirkpatrick, A. F., ed. 1902. The Book of Psalms. London: Cambridge University Press.
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- Kraus, Hans-Joachim. 1988. Psalms 1-59: A Commentary. Minneapolis: Augsburg.
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- Ross, Allen P. 2001. Introducing Biblical Hebrew. Grand Rapids: Baker Academic.
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- Stec, David M., ed. 2004. The Targum of Psalms. The Aramaic Bible 16. Collegeville, MN: Liturgical Press.
- Strickman, H. Norman. 2009. Rabbi Abraham Ibn Ezra's Commentary on the First Book of Psalms. Boston: Academic Studies Press.
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- Tate, Marvin E. 1998. Psalms 51–100. WBC 20. Dallas: Word.
- Taylor, Richard A. 2020. The Syriac Peshitta Bible with English Translation. Piscataway, NJ: Gorgias Press.
- Vincent, Jean Marcel. 1978. “Recherches Exégétiques Sur Le Psaume 33.” VT 28: 442–54.
- Witte, Markus. 2002. “Das Neue Lied--Beobachtungen Zum Zeitverständnis von Psalm 33” ZAW 114: 522–41.
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Footnotes
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.