Psalm 33 Discourse

Psalm Overview

• Grammar
• Semantics
• Story behind the Psalm
• Discourse
• Poetics

About the Discourse Layer

Our Discourse layer includes four analyses: macrosyntax, speech act analysis, emotional analysis, and participant analysis. (For more information, click 'Expand' to the right.)

Macrosyntax

The macrosyntax layer rests on the belief that human communicators desire their addressees to receive a coherent picture of their message and will cooperatively provide clues to lead the addressee into a correct understanding. So, in the case of macrosyntax of the Psalms, the psalmist has explicitly left syntactic clues for the reader regarding the discourse structure of the entire psalm. Here we aim to account for the function of these elements, including the identification of conjunctions which either coordinate or subordinate entire clauses (as the analysis of coordinated individual phrases is carried out at the phrase-level semantics layer), vocatives, other discourse markers, direct speech, and clausal word order.

For a detailed explanation of our method, see the Macrosyntax Creator Guidelines.

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.

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.

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.

Discourse Visuals for Psalm 33

Macrosyntax

Notes

Paragraph Divisions

• Verse 4: The paragraph division is due to the ki which functions as a discourse marker (see notes on v. 4 in the Discourse Markers section).
• Verse 9: The paragraph division is due to the ki which functions as a discourse marker (see notes on v. 9 in the Discourse Markers section).
• Verse 10: The paragraph division is due to the thetic statement "YHWH thwarts the nations plans," which is a new, unexpected theme in the discourse.
• Verse 18: The paragraph division is due to the particle "Consider" which functions as a discourse marker to focus the attention upon what follows (see notes on v. 18 in the Discourse Markers section).

Word Order

• Verse 1b: The phrase for upright people 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 is fronted to form a poetic chiasm with v. 2a. The fronted position does not have an information-structural function.
• Verse 5b: YHWH's loyal-love 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 and the heavens 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 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 יְֽהוָ֗ה 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 and forever 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 dicourse. 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 and from his dwelling place 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 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 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 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 and in his name 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.

Vocatives

• 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).

Discourse Markers

• Verse 4: The ki (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 ki (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 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 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 ki (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 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 כַּאֲשֶׁר marks v. 22b as a comparative subordinate clause (IBHS §38.5

Speech Act Analysis

Summary Visual

Speech Act Chart

Notes

• v. 1b: The expression "Praise is fitting for upright people" is a declaration that functions as an indirect exhortation (cf. König and Siemund 2007, 283). The people are meant to identify themselves as "upright" and to respond with the appropriate behavior for such people, i.e., by praising.
• vv. 4-19: The combined force of the speech acts throughout vv. 4-19 is to appreciate YHWH and to encourage his people, inspiring them to trust in him. Throughout this section, verbal echoes of creation, the Flood, the Red Sea crossing, and the covenant allow the audience to draw upon those common historical resources for further inspiration of YHWH's, power, protection and care in the present.
• vv. 4-9: There are explanations and descriptions (vv. 4-5) that have the perlocutionary effect of evoking appreciation. The explanations of v. 6 and the exaltations of v. 7 combine to exalt and appreciate YHWH. The warning of v. 8 likewise has the perlocutionary force of inspiring appreciation, albeit from the standpoint of fear. The explanation of v. 9 has a similar effect, reminding and reassuring the people of YHWH's power.
• vv. 10-19: The declarations of vv. 10-19 also reassure the people through a variety of speech acts, and have the perlocutionary effect of inspiring trust and hope. The people are reassured that YHWH has won, and will win, against the nations (v. 10-11). The אַשְׁרֵי statements of v. 12 are indirect speech acts; though they may describe any nation, in the context of this psalm, they are directed at Israel; the intent is that Israel would be reassured that they are blessed by YHWH. The descriptions of YHWH's seeing all people not only act indirectly as a warning of his judgment (vv. 13-15), but also indirectly remind the people that their god YHWH has authority and full control. Thus, this section has the perlocutionary effect of inspiring both fear (appreciation) and confidence (reassurance). Verses 16-17 are explanations that challenge the narrative of the strength of armies, which is a narrative that no doubt Israel was tempted to believe. The focus particle הִנֵּה ("consider") is designed to narrow the audience's attention, reminding them of YHWH's saving attention for them (vv. 18-19). By presenting the conditions for YHWH's favorable care, these verses indirectly exhort the people to fear and wait for YHWH.
• v. 18: The particle הִנֵּה serves "to call the especial attention of the hearer or reader to a certain statement" (Muraoka 1985, 140). In terms of speech-acts, then, the particle has an imperatival force in this sentence, demanding that the addressees pay attention or "consider" what is being said.
• v. 21b: Here the Psalmist is applying the reassurance and encouragement from the psalm to the audience's hearts and lives.

Emotional Analysis

Summary visual

Think-Feel-Do Chart

Participant analysis

There are 5 participants/characters in Psalm 33:

Participant Relations Diagram

The relationships among the participants may be abstracted and summarized as follows:

Participant Analysis Table

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).

Bibliography

Aejmelaeus, Anneli. 1993. On the Trail of Septuagint Translators: Collected Essays. Kampen: Kok Pharos Pub. House.

Aejmelaeus, Anneli. 1986. “Function and Interpretation of כי in Biblical Hebrew.” Journal of Biblical Literature 105. Society of Biblical Literature:193–209.

Boda, Mark J. 2010. Cornerstone Biblical Commentary: 1-2 Chronicles. Vol. 5. Carol Stream, IL: Tyndale House Publishers.

Craigie, Peter C. 2004. Psalms 1–50. 2nd ed. Vol. 19 of Word Biblical Commentary. Nashville, TN: Nelson.

deClaissé-Walford, Nancy, Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. Edited by E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr. The New International Commentary on the Old Testament. Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

Kim, Young Bok. 2022. “Hebrew Forms of Address: A Sociolinguistic Analysis.” University of Chicago.

Kittel, Rudolf. 1922. Die Psalmen. Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl.

König, Ekkehard, and Peter Siemund. 2007. “Speech Act Distinctions in Grammar.” Pages 276–324 in Language Typology and Syntactic Description. Edited by Timothy Shopen. Vol. 1 of 3. Cambridge: Cambridge University Press.

Locatell, Christian S. 2017. “Grammatical Polysemy in the Hebrew Bible: A Cognitive Linguistic Approach to כי.” PhD Dissertation, University of Stellenbosch.

Merrill, Eugene H. 2015. A Commentary on 1 & 2 Chronicles: Commentary. Kregel Exegetical Library. Grand Rapids, MI: Kregel Academic.

Miller-Naudé, Cynthia L. 2010. “Vocative Syntax in Biblical Hebrew Prose and Poetry: A Preliminary Analysis.” Journal of Northwest Semitic Languages 36(1): 43–64.

Muraoka, Takamitsu. 1985. Emphatic Words and Structures in Biblical Hebrew. Leiden: Brill.

Murray, Sarah. 2014. “Varieties of Update.” Semantics and Pragmatics 7:1–53.

Podechard, Emmanuel. 1949. Le Psautier: notes critiques: Psaumes 1-75. Vol. 1 of Bibliotèque de la Faculté Catholique de Théologie du Lyon 4. Lyon: Facultés Catholiques.

Witte, Markus. 2002. “Das Neue Lied--Beobachtungen Zum Zeitverständnis von Psalm 33.” Zeitschrift Für Die Alttestamentliche Wissenschaft 114:522–41.