Psalm 39 Poetic Features
Psalm 39
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
Abel, Adam, and image
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. |
Feature
Both refrains of Psalm 39 contain the words "a breath" (הֶבֶל) and "person" (אָדָם). These words are identical to names in Genesis 1–4, Abel and Adam.
The word הֶבֶל is repeated in v. 7c, following mention of man walking around "as a shadow" (בְּצֶלֶם), which is identical to the word used in Genesis 1:26–27, "in the image."
Outside of this psalm, the verb שׁעה is only found 12 times in the Bible, including Genesis 4:4–5: "The Lord looked with favor (וַיִּשַׁע) on Abel and his offering, but on Cain and his offering he did not look with favor (שָׁעָה)" (NIV). Psalm 39:14 is the only instance in the hiphil binyan.
Effect
There are numerous intertextual and lexical connections with the creation of humanity and its destiny to die (Genesis 3),[1] as well as the unfortunate end to Abel's life (Genesis 4). Even though humanity is created "in the image" (בְּצֶלֶם) of God in Genesis 1:26–27, ironically, they walk around "as a shadow" (בְּצֶלֶם) in Psalm 39:7a.
There was hope when God looked in favor (שׁעה) on Abel's offering (Gen 4:4). The psalmist, however, reflects on Abel's premature end—in contrast to Cain's survival and resulting dynasty (Gen 4:17)—and laments the apparent injustice continuing down to his day,[2] as he is on the same path to being cut off prematurely if YHWH does not intervene. He asks only that YHWH remove his gaze—that which is causing his affliction—so the psalmist can enjoy the fullness of life brief life before the inevitable that awaits him: death.
Life—and poetry—cut short
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. |
Feature
The poetic macrostructure of Psalm 39 is primarily informed by the presence of a refrain found in vv. 6c and 12c.
The poetic section preceding the refrain has 13 lines, another 13 lines are found between the refrains, and the final section of the poem consists of 7 lines.
The first refrain (v. 6c) has an extra word both at the beginning and end, in comparison to that of v. 12c.
Effect
The refrains decrease from seven words (including the "selah") in v. 6c, to five words in v. 12c. Further, the final section is significantly shorter than the previous two. These features communicate both the lack of closure to the psalm and the brevity of life spoken of therein. Rather than dedicate space to restoration and praise, as is typical of other lament psalms, Psalm 39 requests only a brief time of respite before the psalmist "passes on and is no more." Just like Abel, hinted at by the repetition of הֶבֶל in the psalm's refrain, David pleas with YHWH that he not be cut off before his fullness of days, as Abel was.
The sound of silence
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. |
Feature
In Psalm 39:2–4, the psalmist commits to keeping silent in his state of suffering, but cannot keep his speech in. He reiterates his previous commitment in v. 10a.
By the end of the psalm (v. 13), he requests YHWH not be silent at his weeping. His hope is that YHWH will grant him some relief before he passes away.
Effect
The intense focus on the psalmist's efforts to keep silent, which ultimately became too much for him (vv. 2–4), primes the reader's sensitivity to the theme of silence throughout the rest of the psalm. Indeed, the verb "I was mute" (נֶאֱלַמְתִּי) is repeated in vv. 3a, 10a. It is striking, therefore, that one of the psalmist's final appeals, alongside "hearing and listening," is that YHWH not "keep silent at my weeping" (v. 13c). When he has no more to offer—whether words or silence—there remains only a glimmer of hope in YHWH's character as one who is eternal and will not, ultimately, be silent.
Is the psalmist's hope (v. 8) for full restoration, so that his mouth will be full of praise once again? This does not seem to be the case in Psalm 39, as we reach the final line: "I will pass away and be no more." The psalmist is aware of and miserably complains about both his own transience and that of humanity in general (see vv. 5–7, 12). After receiving relief from his affliction, without YHWH's further intervention, he is resigned that only the place of silence (see Pss 94:17; 115:17) awaits him.
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
 |
Roots occurring primarily in the first section are indicated in a yellow box. |
 |
Roots occurring primarily in the third section are indicated in a blue box. |
 |
Roots connected across sections are indicated by a vertical gray line connecting the roots. |
 |
Section boundaries are indicated by a horizontal black line across the chart. |
- A line of division based on repeated roots has been discerned between vv. 5–6 (largely due to the unique repetitions in the first half—שׁמר and לשׁון— and the roughly inclusio structure of many roots appearing only from v. 6, repeated throughout vv. 12–14). This repetition is largely determined by the similarities between vv. 6c and 12c, however.
- There is also a significant structural repetition of being struck dumb, which occurs on both sides of the line of symmetry.
- The divine name occurs towards the end of each half.