Psalm 4/Diagrams
From Psalms: Layer by Layer
v. 1
| Hebrew | Verse | English |
|---|---|---|
| לַמְנַצֵּ֥חַ בִּנְגִינ֗וֹת מִזְמ֥וֹר לְדָוִֽד׃ | 1 | For the director. With stringed instruments. A psalm. By David. |
Macula
לַמְנַצֵּ֥חַ בִּנְגִינ֗וֹת מִזְמ֥וֹר לְדָוִֽד׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: ה the <status="elided">
Nominal
verb-participle: מְנַצֵּחַ director
Fragment
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
noun: נְגִינוֹת stringed instruments
Fragment
Nominal
noun: מִזְמוֹר psalm
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: ה the <status="elided">
Nominal
verb-participle: מְנַצֵּחַ director
Fragment
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
noun: נְגִינוֹת stringed instruments
Fragment
Nominal
noun: מִזְמוֹר psalm
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
{{Diagram/Display | Chapter=4|DiagramID=v-1-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 2
| Hebrew | Verse | English |
|---|---|---|
| בְּקָרְאִ֡י עָנָנִי ׀ אֱלֹ֘הֵ֤י צִדְקִ֗י | 2a | When I called out, the God of my prosperity answered me. |
| בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י | 2b | In the distress, you granted me relief. |
| חַנַּנִי וְשָׁמַע תְּפִלָּתִֽי׃ | 2c | He was merciful to me and heard my prayer. |
Macula
בְּקָרְאִ֡י עָנָנִי ׀ אֱלֹ֘הֵ֤י צִדְקִ֗י בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י חַנַּנִי וְשָׁמַע תְּפִלָּתִֽי׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
ConstructChain <gloss="the God of my righteousness >> the God who makes things right for me">
noun: אֱלֹהֵי God
noun: צִדְקִ righteousness
suffix-pronoun: י me
Predicate
verb: עָנָ answered <status="revocalization">
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="when I called out">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ calling out
suffix-pronoun: י me
Fragment
Clause
Subject
Predicate
verb: הִרְחַבְתָּ you enlarged >> you granted relief
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: צָּר narrow space >> distress
Adverbial
PrepositionalPhrase
Preposition
preposition: לִּ to
Object
suffix-pronoun: י me
Fragment
ClauseCluster
Clause
Predicate
verb: חַנַּ he was merciful to <status="revocalization">
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וְ and <status="revocalization">
Clause
Predicate
verb: שָׁמַע he heard <status="revocalization">
Object
ConstructChain <gloss="my prayer">
noun: תְּפִלָּתִ prayer
suffix-pronoun: י me
DiscourseUnit [v. 2]
Fragment
Clause
Subject
ConstructChain <gloss="the God of my righteousness >> the God who makes things right for me">
noun: אֱלֹהֵי God
noun: צִדְקִ righteousness
suffix-pronoun: י me
Predicate
verb: עָנָ answered <status="revocalization">
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="when I called out">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ calling out
suffix-pronoun: י me
Fragment
Clause
Subject
Predicate
verb: הִרְחַבְתָּ you enlarged >> you granted relief
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: צָּר narrow space >> distress
Adverbial
PrepositionalPhrase
Preposition
preposition: לִּ to
Object
suffix-pronoun: י me
Fragment
ClauseCluster
Clause
Predicate
verb: חַנַּ he was merciful to <status="revocalization">
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וְ and <status="revocalization">
Clause
Predicate
verb: שָׁמַע he heard <status="revocalization">
Object
ConstructChain <gloss="my prayer">
noun: תְּפִלָּתִ prayer
suffix-pronoun: י me
{{Diagram/Display | Chapter=4|DiagramID=v-2-None }}
Grammar Notes
Note for v. 2
- According to the vocalization of the Masoretic Text (so also Aquila, Symmachus, Quinta, Jerome, Targum), the verbs in v. 2a and v. 2c are imperatives (עֲנֵנִי…חָנֵּנִי וּשְׁמַע), and the verb in v. 2b is a qatal verb (הִרְחַבְתָּ), which is best understood as past tense indicative: "you gave me room" (NRSV) or "you freed me" (NJPS) (see verbal semantics). The movement from imperative (v. 2a) to past-tense indicative (v. 2b) back to imperative (v. 2c) is somewhat jarring (though see e.g., Ps 3:8). It would be less jarring if we interpret v. 2b as an asyndetic relative clause (so Perowne 1870, 123-124; Duhm 1899, 13; see v. 2 alternative diagram): "Answer me when I call, God of my righteousness, [who] relieved my distress." Asyndetic relative clauses, however, exhibit verb-initial order and third-person agreement (see, e.g., Isa 44:1), making this interpretation unlikely (see Miller-Naudé & Naudé 2024, 153-169). The Septuagint partially avoids the difficulty by vocalizing the first verb (ענני) as a past-tense indicative verb (εἰσήκουσέν μου = עָנָנִי = "he responded to me;" cf. עָנָנִי in 1 Sam 28:15; cf. Peshitta: "you answered me" [ܥܢܝܬܢܝ]). Indeed, it would be possible to vocalize all of the imperatives in v. 2 as qatal indicative forms (see v. 2 preferred diagram; cf. de Lagarde 1886, 30; Gunkel 1926, 15-16; Weiser 1959, 30; cf. חַנַּנִי in Gen 33:11; on the waw + qatal form וְשָׁמַע, see e.g., Ps 34:5—דָּרַשְׁתִּי אֶת־יְהוָ֣ה וְעָנָנִי). The psalm as a whole makes the most sense if the verbs in v. 2a and v. 2b are vocalized as indicatives (see Story Behind). Otherwise, the imperatives "answer me... be merciful to me and hear my prayer" create the expectation for some request for help, but no clear request follows (cf. Goldingay 2006, 170-171, who is forced to interpret the qatal in v. 2b as a precative, because he cannot identify any other request in the psalm). Thus, all of the verbs in v. 2 are indicatives. The shift from 3rd person (v. 2a) to 2nd person (v. 2b) is common in Hebrew poetry (see e.g., Ps 89:2).
Lexical Notes
Note for v. 2
- The word granted relief (הִרְחַבְתָּ) means "literally: to enlarge (for someone); hence: = causative action by which humans or deities grant relief to (other) humans by alleviating difficult circumstances" (SDBH). See e.g., Gen 26:22—"Now YHWH has made room for us (הִרְחִיב יְהוָה לָנוּ)." Similarly, the word distress (צַר) is associated with "narrowness." See e.g., Num 22:26—"He stood in a narrow place (בְּמָקֹום צָר)." SDBH defines it as "a process by which humans go through extremely difficult circumstances, resulting in severe anxiety, ◄ as if one were confined to a narrow and cramped space from which there is no escape." The poet is playing with a spatial conceptual metaphor: "you gave me space when I was in a tight place." Cf. NET: "Though I am hemmed in, you will lead me into a wide, open place."
Note for v. 2
- To hear (שׁמע) someone's prayer (תְּפִלָּה) means not only to perceive the sounds that someone is saying, but to listen favorably and to grant their request (cf. HALOT: "to hear and accept a request").
Note for v. 2
- In Ps 4:2, the word צֶדֶק probably belongs to the same lexical domain as words like "security" (יֶשַׁע; cf. the analogous phrase אֱלֹהֵי יִשְׁעִי) and "peace" (שָׁלוֹם, see v. 9) and to the contextual domain of "well-being." The poetic correspondence between v. 2 and v. 9 connects the notions of "righteousness" (v. 2) and "peace" (שָׁלוֹם, v. 9) (see Poetic Structure). Together, these two concepts "describe fortunate, well-ordered circumstances" (TDOT; e.g., Pss 35:27; 72:3; 85:11; Isa 48:18; 60:17; Isa 32:17). Thus, the gloss "prosperity" given among the glosses in SDBH is appropriate (cf. Weiser 1959, 80-81, who glosses it with the German word "Heil;" cf. HALOT: "salvation, well-being;" Gesenius 2013: "righteousness... presenting itself as salvation"). The prominent use of צֶדֶק in Ps 85 is instructive, because this psalm parallels Psalm 4 in some striking ways (in addition to "righteousness" and "peace," note the theme of harvest [cf. Ps 4:8] and YHWH's giving of "what is good" [cf. Ps 4:7]): "Love and faithfulness meet together; צֶדֶק and שָׁלֹום kiss each other. Faithfulness springs forth from the earth, and צֶדֶק looks down from heaven. The Lord will indeed give what is good, and our land will yield its harvest. צֶדֶק goes before him and prepares the way for his steps" (Ps 85:11-14, NIV adapted).
Phrase-Level
Note for v. 2
- The phrase אֱלֹהֵי צִדְקִי (lit.: "God of righteousness of me") has been understood and translated in various ways. The NET, for example, says, "God who vindicates me!" i.e., the God who recognizes my righteousness and declares me to be in the right (cf. NLT: "God who declares me innocent;" NEB: "maintainer of my rights;" NJPS: "O God, my vindicator!" so DCH: "God of my justification;" Radak: "you who know that I am righteous"). According to this interpretation, the phrase is a condensed version of the clause in Ps 18:21—"YHWH deals with me according to my righteousness" (יִגְמְלֵנִי יְהוָה כְּצִדְקִי) (cf. Baethgen 1904, 9).
- Other translations say "my righteous God" (e.g., NIV). According to this view, the word צֶדֶק denotes a characteristic of God, and the pronominal suffix "my" does not modify צֶדֶק alone, but the whole phrase אֱלֹהֵי צֶדֶק (cf. הַר קֹדְשִׁי, "my holy mountain," in Ps 2:6). As Goldingay explains, "YHWH is God of צדק in the sense of being committed to doing the right thing by people, especially when they are in need" (Goldingay 2006, 162).
- We prefer to interpret the clause as "the God who makes things right for me, namely by letting me triumph over adversity" (Duhm 1899, 13). "God" (אֱלֹהֵי) is the agent who brings about a state of "right-ness" or "prosperity" (צֶדֶק) for the sake of "me." Cf. Zenger: "The address is not aimed at God acting according to the righteousness of the person praying, but at the actualization of God's righteousness as his outstanding characteristic (cf. Ps 11:7; 33:5; 48:11; 103:6; 116:5)" (1990, 388). In this way, the phrase is analogous to "the God who saves me" (אֱלֹהֵי יִשְׁעִי) in Ps 25:5, i.e., the God who brings about a state of salvation for me. Note that צֶדֶק is sometimes collocated with "salvation" (ישׁע) and can refer to "salvation, well-being... salvation which comes from God" (HALOT).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 2 alternative] <status="alternative">
Fragment
Clause
Predicate
verb: עֲנֵ answer
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="when I call out">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ calling out
suffix-pronoun: י me
Fragment
Vocative
Nominal
ConstructChain
Nominal
noun: אֱלֹהֵי God
RelativeClause
RelativeParticle
particle: who <status="elided">
Clause
Subject
Relative
Predicate
verb: הִרְחַבְתָּ have enlarged >> granted relief
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: צָּר narrow space >> distress
Adverbial
PrepositionalPhrase
Preposition
preposition: לִּ to
Object
suffix-pronoun: י me
ConstructChain
noun: צִדְקִ righteousness
suffix-pronoun: י me
Fragment
ClauseCluster
Clause
Predicate
verb: חָנֵּ be merciful to
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: שְׁמַע hear
Object
ConstructChain <gloss="my prayer">
noun: תְּפִלָּתִ prayer
suffix-pronoun: י me
DiscourseUnit [v. 2 alternative] <status="alternative">
Fragment
Clause
Predicate
verb: עֲנֵ answer
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="when I call out">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ calling out
suffix-pronoun: י me
Fragment
Vocative
Nominal
ConstructChain
Nominal
noun: אֱלֹהֵי God
RelativeClause
RelativeParticle
particle: who <status="elided">
Clause
Subject
Relative
Predicate
verb: הִרְחַבְתָּ have enlarged >> granted relief
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: צָּר narrow space >> distress
Adverbial
PrepositionalPhrase
Preposition
preposition: לִּ to
Object
suffix-pronoun: י me
ConstructChain
noun: צִדְקִ righteousness
suffix-pronoun: י me
Fragment
ClauseCluster
Clause
Predicate
verb: חָנֵּ be merciful to
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וּ and
Clause
Predicate
verb: שְׁמַע hear
Object
ConstructChain <gloss="my prayer">
noun: תְּפִלָּתִ prayer
suffix-pronoun: י me
{{Diagram/Display | Chapter=4|DiagramID=v-2-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 2
- According to the vocalization of the Masoretic Text (so also Aquila, Symmachus, Quinta, Jerome, Targum), the verbs in v. 2a and v. 2c are imperatives (עֲנֵנִי…חָנֵּנִי וּשְׁמַע), and the verb in v. 2b is a qatal verb (הִרְחַבְתָּ), which is best understood as past tense indicative: "you gave me room" (NRSV) or "you freed me" (NJPS) (see verbal semantics). The movement from imperative (v. 2a) to past-tense indicative (v. 2b) back to imperative (v. 2c) is somewhat jarring (though see e.g., Ps 3:8). It would be less jarring if we interpret v. 2b as an asyndetic relative clause (so Perowne 1870, 123-124; Duhm 1899, 13; see v. 2 alternative diagram): "Answer me when I call, God of my righteousness, [who] relieved my distress." Asyndetic relative clauses, however, exhibit verb-initial order and third-person agreement (see, e.g., Isa 44:1), making this interpretation unlikely (see Miller-Naudé & Naudé 2024, 153-169). The Septuagint partially avoids the difficulty by vocalizing the first verb (ענני) as a past-tense indicative verb (εἰσήκουσέν μου = עָנָנִי = "he responded to me;" cf. עָנָנִי in 1 Sam 28:15; cf. Peshitta: "you answered me" [ܥܢܝܬܢܝ]). Indeed, it would be possible to vocalize all of the imperatives in v. 2 as qatal indicative forms (see v. 2 preferred diagram; cf. de Lagarde 1886, 30; Gunkel 1926, 15-16; Weiser 1959, 30; cf. חַנַּנִי in Gen 33:11; on the waw + qatal form וְשָׁמַע, see e.g., Ps 34:5—דָּרַשְׁתִּי אֶת־יְהוָ֣ה וְעָנָנִי). The psalm as a whole makes the most sense if the verbs in v. 2a and v. 2b are vocalized as indicatives (see Story Behind). Otherwise, the imperatives "answer me... be merciful to me and hear my prayer" create the expectation for some request for help, but no clear request follows (cf. Goldingay 2006, 170-171, who is forced to interpret the qatal in v. 2b as a precative, because he cannot identify any other request in the psalm). Thus, all of the verbs in v. 2 are indicatives. The shift from 3rd person (v. 2a) to 2nd person (v. 2b) is common in Hebrew poetry (see e.g., Ps 89:2).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 2
- The word granted relief (הִרְחַבְתָּ) means "literally: to enlarge (for someone); hence: = causative action by which humans or deities grant relief to (other) humans by alleviating difficult circumstances" (SDBH). See e.g., Gen 26:22—"Now YHWH has made room for us (הִרְחִיב יְהוָה לָנוּ)." Similarly, the word distress (צַר) is associated with "narrowness." See e.g., Num 22:26—"He stood in a narrow place (בְּמָקֹום צָר)." SDBH defines it as "a process by which humans go through extremely difficult circumstances, resulting in severe anxiety, ◄ as if one were confined to a narrow and cramped space from which there is no escape." The poet is playing with a spatial conceptual metaphor: "you gave me space when I was in a tight place." Cf. NET: "Though I am hemmed in, you will lead me into a wide, open place."
Note for v. 2
- To hear (שׁמע) someone's prayer (תְּפִלָּה) means not only to perceive the sounds that someone is saying, but to listen favorably and to grant their request (cf. HALOT: "to hear and accept a request").
Note for v. 2
- In Ps 4:2, the word צֶדֶק probably belongs to the same lexical domain as words like "security" (יֶשַׁע; cf. the analogous phrase אֱלֹהֵי יִשְׁעִי) and "peace" (שָׁלוֹם, see v. 9) and to the contextual domain of "well-being." The poetic correspondence between v. 2 and v. 9 connects the notions of "righteousness" (v. 2) and "peace" (שָׁלוֹם, v. 9) (see Poetic Structure). Together, these two concepts "describe fortunate, well-ordered circumstances" (TDOT; e.g., Pss 35:27; 72:3; 85:11; Isa 48:18; 60:17; Isa 32:17). Thus, the gloss "prosperity" given among the glosses in SDBH is appropriate (cf. Weiser 1959, 80-81, who glosses it with the German word "Heil;" cf. HALOT: "salvation, well-being;" Gesenius 2013: "righteousness... presenting itself as salvation"). The prominent use of צֶדֶק in Ps 85 is instructive, because this psalm parallels Psalm 4 in some striking ways (in addition to "righteousness" and "peace," note the theme of harvest [cf. Ps 4:8] and YHWH's giving of "what is good" [cf. Ps 4:7]): "Love and faithfulness meet together; צֶדֶק and שָׁלֹום kiss each other. Faithfulness springs forth from the earth, and צֶדֶק looks down from heaven. The Lord will indeed give what is good, and our land will yield its harvest. צֶדֶק goes before him and prepares the way for his steps" (Ps 85:11-14, NIV adapted).
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 2
- The phrase אֱלֹהֵי צִדְקִי (lit.: "God of righteousness of me") has been understood and translated in various ways. The NET, for example, says, "God who vindicates me!" i.e., the God who recognizes my righteousness and declares me to be in the right (cf. NLT: "God who declares me innocent;" NEB: "maintainer of my rights;" NJPS: "O God, my vindicator!" so DCH: "God of my justification;" Radak: "you who know that I am righteous"). According to this interpretation, the phrase is a condensed version of the clause in Ps 18:21—"YHWH deals with me according to my righteousness" (יִגְמְלֵנִי יְהוָה כְּצִדְקִי) (cf. Baethgen 1904, 9).
- Other translations say "my righteous God" (e.g., NIV). According to this view, the word צֶדֶק denotes a characteristic of God, and the pronominal suffix "my" does not modify צֶדֶק alone, but the whole phrase אֱלֹהֵי צֶדֶק (cf. הַר קֹדְשִׁי, "my holy mountain," in Ps 2:6). As Goldingay explains, "YHWH is God of צדק in the sense of being committed to doing the right thing by people, especially when they are in need" (Goldingay 2006, 162).
- We prefer to interpret the clause as "the God who makes things right for me, namely by letting me triumph over adversity" (Duhm 1899, 13). "God" (אֱלֹהֵי) is the agent who brings about a state of "right-ness" or "prosperity" (צֶדֶק) for the sake of "me." Cf. Zenger: "The address is not aimed at God acting according to the righteousness of the person praying, but at the actualization of God's righteousness as his outstanding characteristic (cf. Ps 11:7; 33:5; 48:11; 103:6; 116:5)" (1990, 388). In this way, the phrase is analogous to "the God who saves me" (אֱלֹהֵי יִשְׁעִי) in Ps 25:5, i.e., the God who brings about a state of salvation for me. Note that צֶדֶק is sometimes collocated with "salvation" (ישׁע) and can refer to "salvation, well-being... salvation which comes from God" (HALOT).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 3
| Hebrew | Verse | English |
|---|---|---|
| בְּנֵ֥י אִ֡ישׁ עַד־מֶ֬ה כִבְדֵי לֵב | 3a | Mortal humans, how long [will you be] stubborn? |
| לָמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃ | 3b | Why would you love vanity, seek falsehood? Selah. |
Macula
בְּנֵ֥י אִ֡ישׁ עַד־מֶ֬ה כִבְדֵי לֵב לָמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Vocative
Nominal
ConstructChain <gloss="mortal humans">
noun: בְּנֵי sons
noun: אִישׁ man
Fragment
Clause
Predicate
verb: will you be
Adverbial
PrepositionalPhrase <gloss="how long?">
Preposition
preposition: עַד until
Object
noun: מֶה what?
Complement
ConstructChain <gloss="heavy-hearted">
noun: כִבְדֵי heavy <status="revocalization">
noun: לֵב heart <status="emendation">
Fragment
ClauseCluster
Clause
Predicate
verb: תֶּאֱהָבוּן would you love
Object
noun: רִיק vanity >> what is worthless
Adverbial
adverb: לָמָּה why <status="emendation">
Conjunction
conjunction: וּ <status="alternative emendation">
Clause
Predicate
verb: תְבַקְשׁוּ would you seek
Object
noun: כָזָב falsehood >> what is false
Adverbial
adverb: לָמָּה why <status="elided">
Fragment
particle: סֶלָה selah
DiscourseUnit [v. 3]
Fragment
Vocative
Nominal
ConstructChain <gloss="mortal humans">
noun: בְּנֵי sons
noun: אִישׁ man
Fragment
Clause
Predicate
verb: will you be
Adverbial
PrepositionalPhrase <gloss="how long?">
Preposition
preposition: עַד until
Object
noun: מֶה what?
Complement
ConstructChain <gloss="heavy-hearted">
noun: כִבְדֵי heavy <status="revocalization">
noun: לֵב heart <status="emendation">
Fragment
ClauseCluster
Clause
Predicate
verb: תֶּאֱהָבוּן would you love
Object
noun: רִיק vanity >> what is worthless
Adverbial
adverb: לָמָּה why <status="emendation">
Conjunction
conjunction: וּ <status="alternative emendation">
Clause
Predicate
verb: תְבַקְשׁוּ would you seek
Object
noun: כָזָב falsehood >> what is false
Adverbial
adverb: לָמָּה why <status="elided">
Fragment
particle: סֶלָה selah
{{Diagram/Display | Chapter=4|DiagramID=v-3-None }}
Grammar Notes
Note for v. 3
Note for v. 3
- The verse makes the most sense if the prepositional phrase "how long" in v. 3a (עַד־מֶה) is elided in the clauses of v. 2b as well. So e.g., NLT: "How long will you people ruin my reputation? How long will you make groundless accusations? How long will you continue your lies?" (cf. NIV, KJV, ESV, NRSV, GNT, NET, NJPS, EÜ).
Lexical Notes
Note for v. 3
- The phrases love vanity (תֶּאֱהָבוּן רִיק) and seek falsehood (תְּבַקְשׁוּ כָזָב) in v. 3b probably refer to the worship of false gods. Cf. Chrysostom (trans. Hill 1998, 55): "[the psalmist] seems... to be speaking of idols." The words "vanity" (רִיק) and "falsehood" (כָזָב) are euphemisms for idols. The REB, for example, says, "setting your hearts on empty idols and resorting to false gods?" Similarly, the NIV has "love delusions and seek false gods." Most translations, however, interpret "vanity" and "falsehood" as a reference to false accusations which the people are bringing against the psalmist. The NLT, for example, says "How long will you make groundless accusations? How long will you continue your lies?" (cf. NRSV, ESV, HFA, NGÜ, GNB, NFC. For this interpretation). But if "falsehood" (כָזָב) refers to "groundless accusations" (NLT), then we would not expect it to be the object of the verb "seek" (תְּבַקְשׁוּ). As Wilson notes, "elsewhere in the OT, humans are said to 'speak' lies, never to 'seek' them" (Wilson 2002, 154). The word "seek" (בּקשׁ) is used, however, for seeking after a god (e.g., Deut 4:9; Isa 45:19), and so is the verb "love" (אהב, e.g., Deut 6:5; Hos 4:18; Jer 8:2). Likewise, the word "falsehood" (כָזָב) is elsewhere used to refer to false gods. The prophet Amos, for example, says that the people "have been led astray by false gods (כִּזְבֵיהֶם), the gods their ancestors followed" (Amos 2:4, NIV). Although the word "vanity" (רִיק) does not elsewhere refer to idols, some of its synonyms (other words belonging to the same semantic domain of 'emptiness') are used in this sense (e.g., אָוֶן: Isa 41:29, Hos 12:12, 1 Sam 15:23, Isa 1:13, 66:3, Zech 10:2; אֱלִֹיל: Lev 19:4, 26:1, Isa 2:8, 18, 20bis, Ps 96:5 = 1 Chron 16:26, Ps 97:7; הֶבֶל, plural: Jer 10:15, 16:19, 51:18, Deut 32:21, 1 Kgs 16:13, 26, Jer 8:19, 10:8, 14:22, Ps 31:7, Jon 2:9; singular: 2 Kgs 17:15, Jer 2:5, cf. Jer 10:15, 16:19, and 51:18); שָׁוְא: Jer 18:15, Jon 2:9, Ps 31:7). Thus, the "mortal humans" appear to be engaging in idolatry, "a perversion of pious Israelite practice — namely, 'to love Yahweh' and 'to seek Yahweh'" (Barré 1995; cf. Goldingay 2006).
Phrase-Level
Note for v. 3
- Many interpreters have understood the phrase mortal humans (בְּנֵי אִישׁ, lit.: "sons of a man") as a reference to "men of rank." HALOT, for example, glosses the phrase as "distinguished people," the CSB has "exalted ones," and the GWT has "important people" (cf. NAB, REB; Radak: "the great ones of Israel [גדולי ישראל] who were with Absalom"). The main evidence for this view is in Pss 49:3 and 62:10, where "men of high degree (בְּנֵי אִישׁ) are contrasted with those of no rank (בְּנֵי אָדָם)" (Dahood 1965, 23). But in Pss 49:3 and 62:10 the phrase "exalted ones" (בְּנֵי אִישׁ) is paired and contrasted with the phrase "common ones" (בְּנֵי אָדָם). In Ps 4, however, there is no contrast to "common ones." Instead, the usage in Ps 4:3 is more similar to the usage of the phrase in Lam 3:33, where the same phrase "sons of man" (בְּנֵי אִישׁ) stands on its own and "refers to people or mankind in general" (Reyburn 1992, 90), with a focus on their frail humanness and mortality: "For he is not predisposed to afflict or to grieve people (בְּנֵי אִישׁ)" (Lam 3:33). The word אִישׁ by itself is often used in this sense (see DCH). E.g., Num 23:19—"God is not human (אִישׁ), that he should lie, not a human being (בֶן־אָדָם), that he should change his mind" (NIV). It seems likely, therefore, that the psalmist identifies those to whom he speaks as "mortal as distinct from God" (DCH; so Spieckerman 2023, 123). The NEB accurately translates the phrase as "mortal men."
Note for v. 3
- The phrase "heavy of heart" (כִבְדֵי לֵב) (cf. the common phrase יִשְׁרֵי לֵב) is an idiom that means stubborn. The collocation "heavy"-"heart" is always elsewhere associated with the Exodus event and with the plagues in particular (Exod 7:14; 8:11, 28; 9:7, 34; 10:1; 1 Sam 6:6). The Pharaoh of the Exodus is the prototypical example of what it means to be "heavy of heart:" "Pharaoh’s heart is stubborn (כָּבֵד לֵב פַּרְעֹה), and he still refuses to let the people go" (Exod 7:14, NLT).
Verbal Notes
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Textual Notes
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Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 3 alternative] <status="alternative">
Fragment
Vocative
Nominal
ConstructChain
noun: בְּנֵי sons
noun: אִישׁ man
Fragment
Clause
Subject
ConstructChain
noun: כְבוֹדִ honour
suffix-pronoun: י me
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Complement
PrepositionalPhrase
Preposition
preposition: לִ into
Object
noun: כְלִמָּה shame
Fragment
Clause
Predicate
verb: תֶּאֱהָבוּן will you love
Object
noun: רִיק vanity
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Fragment
Clause
Predicate
verb: תְּבַקְשׁוּ will you seek
Object
noun: כָזָב falsehood
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Fragment
particle: סֶלָה selah
DiscourseUnit [v. 3 alternative] <status="alternative">
Fragment
Vocative
Nominal
ConstructChain
noun: בְּנֵי sons
noun: אִישׁ man
Fragment
Clause
Subject
ConstructChain
noun: כְבוֹדִ honour
suffix-pronoun: י me
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Complement
PrepositionalPhrase
Preposition
preposition: לִ into
Object
noun: כְלִמָּה shame
Fragment
Clause
Predicate
verb: תֶּאֱהָבוּן will you love
Object
noun: רִיק vanity
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Fragment
Clause
Predicate
verb: תְּבַקְשׁוּ will you seek
Object
noun: כָזָב falsehood
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: עַד until
Object
noun: מֶה what
Fragment
particle: סֶלָה selah
{{Diagram/Display | Chapter=4|DiagramID=v-3-Alternative }}
Grammar Notes
Note for v. 3
- See The Text of Psalm4:3.
Note for v. 3
- The verse makes the most sense if the prepositional phrase "how long" in v. 3a (עַד־מֶה) is elided in the clauses of v. 2b as well. So e.g., NLT: "How long will you people ruin my reputation? How long will you make groundless accusations? How long will you continue your lies?" (cf. NIV, KJV, ESV, NRSV, GNT, NET, NJPS, EÜ).
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 3
- The phrases love vanity (תֶּאֱהָבוּן רִיק) and seek falsehood (תְּבַקְשׁוּ כָזָב) in v. 3b probably refer to the worship of false gods. Cf. Chrysostom (trans. Hill 1998, 55): "[the psalmist] seems... to be speaking of idols." The words "vanity" (רִיק) and "falsehood" (כָזָב) are euphemisms for idols. The REB, for example, says, "setting your hearts on empty idols and resorting to false gods?" Similarly, the NIV has "love delusions and seek false gods." Most translations, however, interpret "vanity" and "falsehood" as a reference to false accusations which the people are bringing against the psalmist. The NLT, for example, says "How long will you make groundless accusations? How long will you continue your lies?" (cf. NRSV, ESV, HFA, NGÜ, GNB, NFC. For this interpretation). But if "falsehood" (כָזָב) refers to "groundless accusations" (NLT), then we would not expect it to be the object of the verb "seek" (תְּבַקְשׁוּ). As Wilson notes, "elsewhere in the OT, humans are said to 'speak' lies, never to 'seek' them" (Wilson 2002, 154). The word "seek" (בּקשׁ) is used, however, for seeking after a god (e.g., Deut 4:9; Isa 45:19), and so is the verb "love" (אהב, e.g., Deut 6:5; Hos 4:18; Jer 8:2). Likewise, the word "falsehood" (כָזָב) is elsewhere used to refer to false gods. The prophet Amos, for example, says that the people "have been led astray by false gods (כִּזְבֵיהֶם), the gods their ancestors followed" (Amos 2:4, NIV). Although the word "vanity" (רִיק) does not elsewhere refer to idols, some of its synonyms (other words belonging to the same semantic domain of 'emptiness') are used in this sense (e.g., אָוֶן: Isa 41:29, Hos 12:12, 1 Sam 15:23, Isa 1:13, 66:3, Zech 10:2; אֱלִֹיל: Lev 19:4, 26:1, Isa 2:8, 18, 20bis, Ps 96:5 = 1 Chron 16:26, Ps 97:7; הֶבֶל, plural: Jer 10:15, 16:19, 51:18, Deut 32:21, 1 Kgs 16:13, 26, Jer 8:19, 10:8, 14:22, Ps 31:7, Jon 2:9; singular: 2 Kgs 17:15, Jer 2:5, cf. Jer 10:15, 16:19, and 51:18); שָׁוְא: Jer 18:15, Jon 2:9, Ps 31:7). Thus, the "mortal humans" appear to be engaging in idolatry, "a perversion of pious Israelite practice — namely, 'to love Yahweh' and 'to seek Yahweh'" (Barré 1995; cf. Goldingay 2006).
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 3
- Many interpreters have understood the phrase mortal humans (בְּנֵי אִישׁ, lit.: "sons of a man") as a reference to "men of rank." HALOT, for example, glosses the phrase as "distinguished people," the CSB has "exalted ones," and the GWT has "important people" (cf. NAB, REB; Radak: "the great ones of Israel [גדולי ישראל] who were with Absalom"). The main evidence for this view is in Pss 49:3 and 62:10, where "men of high degree (בְּנֵי אִישׁ) are contrasted with those of no rank (בְּנֵי אָדָם)" (Dahood 1965, 23). But in Pss 49:3 and 62:10 the phrase "exalted ones" (בְּנֵי אִישׁ) is paired and contrasted with the phrase "common ones" (בְּנֵי אָדָם). In Ps 4, however, there is no contrast to "common ones." Instead, the usage in Ps 4:3 is more similar to the usage of the phrase in Lam 3:33, where the same phrase "sons of man" (בְּנֵי אִישׁ) stands on its own and "refers to people or mankind in general" (Reyburn 1992, 90), with a focus on their frail humanness and mortality: "For he is not predisposed to afflict or to grieve people (בְּנֵי אִישׁ)" (Lam 3:33). The word אִישׁ by itself is often used in this sense (see DCH). E.g., Num 23:19—"God is not human (אִישׁ), that he should lie, not a human being (בֶן־אָדָם), that he should change his mind" (NIV). It seems likely, therefore, that the psalmist identifies those to whom he speaks as "mortal as distinct from God" (DCH; so Spieckerman 2023, 123). The NEB accurately translates the phrase as "mortal men."
Note for v. 3
- The phrase "heavy of heart" (כִבְדֵי לֵב) (cf. the common phrase יִשְׁרֵי לֵב) is an idiom that means stubborn. The collocation "heavy"-"heart" is always elsewhere associated with the Exodus event and with the plagues in particular (Exod 7:14; 8:11, 28; 9:7, 34; 10:1; 1 Sam 6:6). The Pharaoh of the Exodus is the prototypical example of what it means to be "heavy of heart:" "Pharaoh’s heart is stubborn (כָּבֵד לֵב פַּרְעֹה), and he still refuses to let the people go" (Exod 7:14, NLT).
Verbal Notes
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Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 4
| Hebrew | Verse | English |
|---|---|---|
| וּדְע֗וּ כִּֽי־הִפְלָ֣ה יְ֭הוָה חָסִ֣יד ל֑וֹ | 4a | But knowthat YHWH has set apart one who is loyal to him. |
| יְהוָ֥ה יִ֝שְׁמַ֗ע בְּקָרְאִ֥י אֵלָֽיו׃ | 4b | YHWH hears when I call out to him. |
Macula
וּדְע֗וּ כִּֽי־הִפְלָ֣ה יְ֭הוָה חָסִ֣יד ל֑וֹ יְהוָ֥ה יִ֝שְׁמַ֗ע בְּקָרְאִ֥י אֵלָֽיו׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
conjunction: וּ but
Fragment
Clause
Predicate
verb: דְעוּ know
Object
ComplementClause
Conjunction
conjunction: כִּי that
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: הִפְלָה has set apart
verb: הִפְלָא has made wonderful <status="alternative emendation">
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ himself
Object
noun: חָסִיד one who is loyal
Adjectival
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמַע hears
Adverbial
PrepositionalPhrase <gloss="when I call out to him">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ call out
suffix-pronoun: י me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלָ to
Object
suffix-pronoun: יו him
DiscourseUnit [v. 4]
Fragment
conjunction: וּ but
Fragment
Clause
Predicate
verb: דְעוּ know
Object
ComplementClause
Conjunction
conjunction: כִּי that
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: הִפְלָה has set apart
verb: הִפְלָא has made wonderful <status="alternative emendation">
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ himself
Object
noun: חָסִיד one who is loyal
Adjectival
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמַע hears
Adverbial
PrepositionalPhrase <gloss="when I call out to him">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ call out
suffix-pronoun: י me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלָ to
Object
suffix-pronoun: יו him
{{Diagram/Display | Chapter=4|DiagramID=v-4-None }}
Grammar Notes
Note for v. 4
- Instead of הִפְלָה ("set apart" or "to treat excellently, treat specially" [HALOT]; cf. Rashi: = הבדיל; Radak = הפריש והבדיל), a significant number of medieval manuscripts read הִפְלָא (cf. Kennicott 1776, 309, who lists more than 30 manuscripts), which means "to do something wonderful" or "to show marvellous concern" (HALOT). This reading (or, at least, this interpretation of the text) is also reflected in the Septuagint (ἐθαυμάστωσεν) and Jerome's Hebrew-based translation (mirabilem reddidit). (We cannot conclude that the Septuagint translator read הפלא, however, since elsewhere he analyzes פלה and פלא as orthographic variants of the same word, cf. Pss 17:7; 139:14; so Pietersma 2021, 7). The Targum agrees with the MT (פריש). Interestingly, the Peshitta reflects both readings: "the Lord has set apart (ܦܪܫ) the chosen one in a wonderful way (ܒܬܕܡܘܪܬܐ)" (Taylor 2020, 11). The MT reading הִפְלָה, interpreted as "set apart" or "treat specially" (HALOT), is almost certainly the earlier reading. הִפְלָה is a rare word, occurring elsewhere only in Exod 8:18; 9:4; 11:7. Scribes would have been more likely to replace הִפְלָה with the more common word הִפְלָא than the other way around.
Note for v. 4
- Most translations interpret the prepositional phrase לוֹ as adverbial, modifying the clause: "set apart for himself" (NIV, KJV, ESV, NRSV, NLT, NJPS; cf. Peshitta, Targum). Some of the ancient translations, however, understood the לוֹ as adjectival, modifying the word חָסִיד, e.g., LXX: "his devout one" (τὸν ὅσιον αὐτοῦ); Jerome (iuxta Hebr.): "his holy one" (sanctum suum). The Masoretic accents, which group חָסִ֣יד ל֑וֹ as a unit, might also reflect this interpretation. The word order, in which לוֹ occurs at the end of the clause after חָסִיד rather than earlier in the clause, further supports this interpretation (cf. BHRG §46.1.3.1). Perhaps the psalm uses חָסִיד לוֹ instead of חֲסִידוֹ to avoid the definiteness required by חֲסִידוֹ, and/or perhaps לוֹ indicates the recipient of the acts of חֶסֶד (cf. Ps 18:51—עֹשֶׂה חֶסֶד לִמְשִׁיחֹו): "anyone who is loyal to him" (חָסִיד לוֹ) vs "his loyal one" (חֲסִידוֹ).
Lexical Notes
Note for v. 4
- The word translated loyal one (חָסִיד) is not merely someone who is pious or "godly" (cf. KJV, NLT, ESV, NASB, NET), but "someone who practices חֶסֶד, who is committed towards fulfilling his/her (covenant) obligations" (SDBH, cf. HALOT; Ho'il Moshe: אִישׁ חֶסֶד). Thus, the translation "faithful" (NIV, CSB, CEV) might be more accurate. John Eaton translates the term as "covenant fellow," noting that, in the biblical world, "the king is God's preeminent covenant fellow (hasid)" (Eaton 1976). In this context, the reference could be to David the king in particular (cf. Pss 16:10; 86:2; so e.g., Radak, Ho'il Moshe) or to the nation of Israel as a whole (cf. Ps 43:1—מִגּוֹי לֹא־חָסִיד).
Note for v. 4
- The word הִפְלָה means to set apart for special, preferential treatment (SDBH; cf. Rashi: = הבדיל; Radak = הפריש והבדיל). As with the phrase "heavy of heart," this word is associated especially with the Exodus plagues (Exod 8:18; 9:4; 11:7), where it referred to YHWH's special treatment of the Israelites: "But on that day I will deal differently with (וְהִפְלֵיתִי) the land of Goshen, where my people live; no swarms of flies will be there, so that you will know that I, the Lord, am in this land. I will make a distinction between my people and your people" (Exod 8:18-19 [Eng: 22-23], NIV).
Phrase-Level
Note for v. 4
- If it modifies the verb, then the lamed preposition in the phrase "set apart for himself (לוֹ)" (cf. grammar note) could indicate the beneficiary in the act of setting apart (cf. Deut 19:2—תַּבְדִּ֣יל לָ֑ךְ, "set aside for yourselves..."). But if it modifies the noun חָסִיד (see above), then it probably indicates the recipient of the acts of חֶסֶד: "loyal to him" (cf. Ps 18:15—עֹשֶׂה חֶסֶד לִמְשִׁיחֹו).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
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Add Exegetical Note
v. 5
| Hebrew | Verse | English |
|---|---|---|
| רִגְז֗וּ וְֽאַל־תֶּ֫חֱטָ֥אוּ | 5a | Trembleand do not sin! |
| אִמְר֣וּ בִ֭לְבַבְכֶם עַֽל־מִשְׁכַּבְכֶ֗ם וְדֹ֣מּוּ סֶֽלָה׃ | 5b | Think to yourselves on your beds and lament! Selah. |
Macula
רִגְז֗וּ וְֽאַל־תֶּ֫חֱטָ֥אוּ אִמְר֣וּ בִ֭לְבַבְכֶם עַֽל־מִשְׁכַּבְכֶ֗ם וְדֹ֣מּוּ סֶֽלָה׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Predicate
verb: רִגְזוּ tremble
Conjunction
conjunction: וְ and
Clause
Predicate
verb: תֶּחֱטָאוּ sin
Adverbial
particle: אַל not
Fragment
ClauseCluster
Clause
Predicate
verb: אִמְרוּ think
verb: הָמֵרוּ show bitterness >> weep bitterly <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain <gloss="in your minds >> to yourselves">
noun: לְבַבְ mind
suffix-pronoun: כֶם you
Adverbial
PrepositionalPhrase <gloss="on your beds">
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִשְׁכַּבְ bed
suffix-pronoun: כֶם you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: דֹמּוּ be silent
Fragment
particle: סֶלָה selah
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Predicate
verb: רִגְזוּ tremble
Conjunction
conjunction: וְ and
Clause
Predicate
verb: תֶּחֱטָאוּ sin
Adverbial
particle: אַל not
Fragment
ClauseCluster
Clause
Predicate
verb: אִמְרוּ think
verb: הָמֵרוּ show bitterness >> weep bitterly <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain <gloss="in your minds >> to yourselves">
noun: לְבַבְ mind
suffix-pronoun: כֶם you
Adverbial
PrepositionalPhrase <gloss="on your beds">
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִשְׁכַּבְ bed
suffix-pronoun: כֶם you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: דֹמּוּ be silent
Fragment
particle: סֶלָה selah
{{Diagram/Display | Chapter=4|DiagramID=v-5-None }}
Grammar Notes
Note for v. 5
- The expression אמר בלב (and similar expressions) means to "say in one’s heart, think, or, without proposition following, ponder" (DCH). Normally, there is a proposition or a direct object following, specifying the content of the internal speech/thought (e.g., Gen 17:17; Deut 7:17; 8:17; 9:4; 18:21; Isa 14:13; 47:8, 10; 49:21; Jer 5:14; Pss 10:6, 11; 35:25; 74:8; etc.). But here, there is no proposition or object (cf. Gen 4:8 [MT and 4QGenb]; Exod 19:25). There is a possible parallel for this omission in the later, non-biblical Hebrew composition Psalm 151: "And I rendered glory to YHWH; I pondered in my soul (אמרתי אני בנפשי)" (11QPsa column 28, line 5).
- In light of this difficulty, various emendations to the text have been proposed, e.g., מַר ("bitterly," cf. Kselman 1987, 103-105), הָמֵרוּ ("show bitterness," cf. Barré 1995, 59-60), and מָאֱרוּ ("feel hatred," cf. Driver 1942, 150; NEB). The most plausible of these emendations is הָמֵרוּ ("show bitterness"). "Showing bitterness" (i.e., weeping bitterly) occurs elsewhere in the context of repentance and mourning, and it would be fitting in the context if the following verb דֹמּוּ is understood to mean "wail, lament" (see lexical note). See e.g., Zech 12:10—"When they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly (וְהָמֵר) over him, as one weeps (כְּהָמֵר) over a firstborn" (Zech 12:10, ESV). Reading הָמֵרוּ in Ps 4:5 would also fit with the prepositional phrase "in/with your hearts" (see e.g., Hos 7:14—זָעֲקוּ אֵלַי בְּלִבָּם; Ben Sira 39:35—בכל לב הרנינו; cf. Zeph 3:14).
- Because the MT's reading אִמְרוּ is supported by all of the textual witnesses, Barthélemy et al. 2005, 9-10 give it an A rating, but they do not address the issue of the lack of speech content.
- In light of the grammatical issue with אִמְרוּ (see above), some interpret אִמְרוּ to mean "search" (e.g., Waltke 2010, 236; cf. Dahood 1963, 295-296; cf. NIV: "search your hearts").
Note for v. 5
- The Septuagint according to Rahlfs' edition has a slightly different reading for the second half of this verse: "speak in your hearts, and (καὶ) on your beds be pricked" (trans. NETS). Instead of having a conjunction before the verb "be pricked" (κατανύγητε, cf. MT וְדֹ֣מּוּ), it has a conjunction before the phrase "on your beds" (καὶ ἐπὶ ταῖς κοίταις ὑμῶν, cf. MT עַֽל־מִשְׁכַּבְכֶ֗ם). But most Septuagint manuscripts actually lack this conjunction before "on your beds," including manuscripts from all of the major text groups (see apparatus in Rahlfs). It seems likely, then, that the original translation lacked a conjunction before "on your beds." Perhaps it originally included a conjunction before "be pricked," as in the MT, and this conjunction fell out very early on in the Greek tradition due to the similar-looking beginnings of the conjunction καὶ and the following word κατανύγητε.
Lexical Notes
Note for v. 5
Note for v. 5
- The word וְדֹמּוּ could mean to "be silent, be still" (cf. NIV, NLT, ESV, NRSV, LUT, HFA, NGÜ, ELB EÜ, GNB, ZÜR; see e.g., Ps 37:7) or to "wail, lament" (cf. NET; so HALOT). Evidence for the latter interpretation might come from Isa 23:1-2 and Hos 7:14: "Wail (הֵילִילוּ), you large ships... Lament (דֹּמּוּ), you residents of the coast" (Isa 23:1-2, NET). "They do not cry out to me from their hearts but wail (יְיֵלִילוּ) on their beds (עַל־מִשְׁכְּבֹותָם)" (Hos 7:14, NIV). Together, these two passages show an association between "wailing" (היליל) and "beds" (Hos 7:14; cf. Ps 4:5) as well as an association between the word "wail" (היליל) and the word דמם (Isa 23:1-2; cf. Ps 4:5). These connections might suggest that the verb דֹמּוּ in Ps 4, which is associated with "beds," means "wail" or "lament." Further evidence for this interpretation comes from the Ugaritic cognate דמם, which means "wail" or "lament" (Olmo Lete and Sanmartín 2004, 274; see e.g., KTU 1.16, I 26—אל תבכן אל תדם לי = COS I:339, "Do not weep... do not lament for me"). The LXX might also support this view. It translates דֹמּוּ as "be pricked" (κατανύγητε), a word that "stands for strong emotions, especially pain, grief and dismay" (Bons et al. 2011, 1506; cf. Acts 2:37—κατενύγησαν τὴν καρδίαν). This interpretation, in turn, would support the emendation of אִמְרוּ ("think") to הָמֵרוּ ("weep bitterly") (see grammar note; see further Barré 1995). On the other hand, the interpretation "wail/lament" does not make sense in the psalm. Why would the psalmist exhort the "mortal humans" to wail on their beds, if this practice was associated with pagan worship (cf. Hos 7:14)—precisely the thing that the psalmist is condemning? The interpretation "be silent" is more likely. Perhaps we should see a word-play here. The psalm says, in effect, "You have been wailing (דמם) on your beds, trying to get the attention of your gods, but you need to be silent (דמם)."
Note for v. 5
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 5b alternative] <status="alternative">
Fragment
ClauseCluster
Clause
Predicate
verb: אִמְרוּ think
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain
noun: לְבַבְ mind
suffix-pronoun: כֶם you
Conjunction
conjunction: וְ and <status="alternative emendation">
Clause
Predicate
verb: דֹּמּוּ be silent <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִשְׁכַּבְ bed
suffix-pronoun: כֶם you
DiscourseUnit [v. 5b alternative] <status="alternative">
Fragment
ClauseCluster
Clause
Predicate
verb: אִמְרוּ think
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain
noun: לְבַבְ mind
suffix-pronoun: כֶם you
Conjunction
conjunction: וְ and <status="alternative emendation">
Clause
Predicate
verb: דֹּמּוּ be silent <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִשְׁכַּבְ bed
suffix-pronoun: כֶם you
{{Diagram/Display | Chapter=4|DiagramID=v-5-Alternative }}
Grammar Notes
Note for v. 5
- The Septuagint according to Rahlfs' edition has a slightly different reading for the second half of this verse: "speak in your hearts, and (καὶ) on your beds be pricked" (trans. NETS). Instead of having a conjunction before the verb "be pricked" (κατανύγητε, cf. MT וְדֹ֣מּוּ), it has a conjunction before the phrase "on your beds" (καὶ ἐπὶ ταῖς κοίταις ὑμῶν, cf. MT עַֽל־מִשְׁכַּבְכֶ֗ם). But most Septuagint manuscripts actually lack this conjunction before "on your beds," including manuscripts from all of the major text groups (see apparatus in Rahlfs). It seems likely, then, that the original translation lacked a conjunction before "on your beds." Perhaps it originally included a conjunction before "be pricked," as in the MT, and this conjunction fell out very early on in the Greek tradition due to the similar-looking beginnings of the conjunction καὶ and the following word κατανύγητε.
Note for v. 5
- The expression אמר בלב (and similar expressions) means to "say in one’s heart, think, or, without proposition following, ponder" (DCH). Normally, there is a proposition or a direct object following, specifying the content of the internal speech/thought (e.g., Gen 17:17; Deut 7:17; 8:17; 9:4; 18:21; Isa 14:13; 47:8, 10; 49:21; Jer 5:14; Pss 10:6, 11; 35:25; 74:8; etc.). But here, there is no proposition or object (cf. Gen 4:8 [MT and 4QGenb]; Exod 19:25). There is a possible parallel for this omission in the later, non-biblical Hebrew composition Psalm 151: "And I rendered glory to YHWH; I pondered in my soul (אמרתי אני בנפשי)" (11QPsa column 28, line 5).
- In light of this difficulty, various emendations to the text have been proposed, e.g., מַר ("bitterly," cf. Kselman 1987, 103-105), הָמֵרוּ ("show bitterness," cf. Barré 1995, 59-60), and מָאֱרוּ ("feel hatred," cf. Driver 1942, 150; NEB). The most plausible of these emendations is הָמֵרוּ ("show bitterness"). "Showing bitterness" (i.e., weeping bitterly) occurs elsewhere in the context of repentance and mourning, and it would be fitting in the context if the following verb דֹמּוּ is understood to mean "wail, lament" (see lexical note). See e.g., Zech 12:10—"When they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly (וְהָמֵר) over him, as one weeps (כְּהָמֵר) over a firstborn" (Zech 12:10, ESV). Reading הָמֵרוּ in Ps 4:5 would also fit with the prepositional phrase "in/with your hearts" (see e.g., Hos 7:14—זָעֲקוּ אֵלַי בְּלִבָּם; Ben Sira 39:35—בכל לב הרנינו; cf. Zeph 3:14).
- Because the MT's reading אִמְרוּ is supported by all of the textual witnesses, Barthélemy et al. 2005, 9-10 give it an A rating, but they do not address the issue of the lack of speech content.
- In light of the grammatical issue with אִמְרוּ (see above), some interpret אִמְרוּ to mean "search" (e.g., Waltke 2010, 236; cf. Dahood 1963, 295-296; cf. NIV: "search your hearts").
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 5
Note for v. 5
- The word וְדֹמּוּ could mean to "be silent, be still" (cf. NIV, NLT, ESV, NRSV, LUT, HFA, NGÜ, ELB EÜ, GNB, ZÜR; see e.g., Ps 37:7) or to "wail, lament" (cf. NET; so HALOT). Evidence for the latter interpretation might come from Isa 23:1-2 and Hos 7:14: "Wail (הֵילִילוּ), you large ships... Lament (דֹּמּוּ), you residents of the coast" (Isa 23:1-2, NET). "They do not cry out to me from their hearts but wail (יְיֵלִילוּ) on their beds (עַל־מִשְׁכְּבֹותָם)" (Hos 7:14, NIV). Together, these two passages show an association between "wailing" (היליל) and "beds" (Hos 7:14; cf. Ps 4:5) as well as an association between the word "wail" (היליל) and the word דמם (Isa 23:1-2; cf. Ps 4:5). These connections might suggest that the verb דֹמּוּ in Ps 4, which is associated with "beds," means "wail" or "lament." Further evidence for this interpretation comes from the Ugaritic cognate דמם, which means "wail" or "lament" (Olmo Lete and Sanmartín 2004, 274; see e.g., KTU 1.16, I 26—אל תבכן אל תדם לי = COS I:339, "Do not weep... do not lament for me"). The LXX might also support this view. It translates דֹמּוּ as "be pricked" (κατανύγητε), a word that "stands for strong emotions, especially pain, grief and dismay" (Bons et al. 2011, 1506; cf. Acts 2:37—κατενύγησαν τὴν καρδίαν). This interpretation, in turn, would support the emendation of אִמְרוּ ("think") to הָמֵרוּ ("weep bitterly") (see grammar note; see further Barré 1995). On the other hand, the interpretation "wail/lament" does not make sense in the psalm. Why would the psalmist exhort the "mortal humans" to wail on their beds, if this practice was associated with pagan worship (cf. Hos 7:14)—precisely the thing that the psalmist is condemning? The interpretation "be silent" is more likely. Perhaps we should see a word-play here. The psalm says, in effect, "You have been wailing (דמם) on your beds, trying to get the attention of your gods, but you need to be silent (דמם)."
Note for v. 5
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 6
| Hebrew | Verse | English |
|---|---|---|
| זִבְח֥וּ זִבְחֵי־צֶ֑דֶק | 6a | Sacrificeright sacrifices |
| וּ֝בִטְח֗וּ אֶל־יְהוָֽה׃ | 6b | and trust in YHWH! |
Macula
זִבְח֥וּ זִבְחֵי־צֶ֑דֶק וּ֝בִטְח֗וּ אֶל־יְהוָֽה׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
ClauseCluster
Clause
Predicate
verb: זִבְחוּ sacrifice
Object
ConstructChain <gloss="right sacrifices">
noun: זִבְחֵי sacrifices
noun: צֶדֶק righteousness
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בִטְחוּ trust
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל in
Object
noun: יְהוָה YHWH
DiscourseUnit [v. 6]
Fragment
ClauseCluster
Clause
Predicate
verb: זִבְחוּ sacrifice
Object
ConstructChain <gloss="right sacrifices">
noun: זִבְחֵי sacrifices
noun: צֶדֶק righteousness
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בִטְחוּ trust
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל in
Object
noun: יְהוָה YHWH
{{Diagram/Display | Chapter=4|DiagramID=v-6-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
Note for v. 6
- If v. 3 refers to the worship of false gods, then we prefer to understand the phrase right sacrifices (זִבְחֵי־צֶדֶק) as referring to sacrifices offered to YHWH (and not to another god) in accordance with YHWH's law (cf. Deut 33:19; Ps 51:21; cf. NET: "prescribed sacrifices;" Baethgen 1904, 10). In contrast, see NLT: "Offer sacrifices in the right spirit;" GWT: "Offer the sacrifices of righteousness by trusting the LORD." For an alternative view, see Waltke: "The sense, however, is probably not that the sacrifices conform to the Law (contra Buttenweiser and Briggs) - although this idea cannot be excluded - but is a metonymy for the one offering the sacrifice - that is to say, he is righteous (see v. 1[2]). Just as the one qualified to enter the sacred temple site is said to enter the 'gates of righteousness' (Ps 118:19) - surely not a reference to the standards for the gate itself - so the sacrifices offered by the one admitted through the gates into the temple's precincts are said to be righteousness" (Waltke 2010, 237).
Verbal Notes
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Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 7
| Hebrew | Verse | English |
|---|---|---|
| רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֪נ֫וּ ט֥וֹב | 7a | Many are saying,"Who will show us something good? |
| נְסֵה־עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהוָֽה׃ | 7b | Cause the light of your face to shine on us, YHWH!" |
Macula
רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֪נ֫וּ ט֥וֹב נְסֵה־עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהוָֽה׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
Nominal
adjective: רַבִּים many
Predicate
verb-participle: אֹמְרִים are saying
Object
ClauseCluster
Clause
Subject
noun: מִי who
Predicate
verb: יַרְאֵ shows
Object
suffix-pronoun: נוּ us
SecondObject
Nominal
Adjectival
adjective: טוֹב good
Clause
Predicate
verb: נְסֵה lift up as a banner <status="revocalization">
verb: נְסָה lift up >> shine <status="alternative">
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֵי over
Object
suffix-pronoun: נוּ us
Object
ConstructChain
noun: אוֹר light
ConstructChain
noun: פָּנֶי face
suffix-pronoun: ךָ you
Fragment
Vocative
noun: יְהוָה YHWH
DiscourseUnit [v. 7]
Fragment
Clause
Subject
Nominal
adjective: רַבִּים many
Predicate
verb-participle: אֹמְרִים are saying
Object
ClauseCluster
Clause
Subject
noun: מִי who
Predicate
verb: יַרְאֵ shows
Object
suffix-pronoun: נוּ us
SecondObject
Nominal
Adjectival
adjective: טוֹב good
Clause
Predicate
verb: נְסֵה lift up as a banner <status="revocalization">
verb: נְסָה lift up >> shine <status="alternative">
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֵי over
Object
suffix-pronoun: נוּ us
Object
ConstructChain
noun: אוֹר light
ConstructChain
noun: פָּנֶי face
suffix-pronoun: ךָ you
Fragment
Vocative
noun: יְהוָה YHWH
{{Diagram/Display | Chapter=4|DiagramID=v-7-None }}
Grammar Notes
Lexical Notes
Note for v. 7
- In the context of a harvest (see v. 8), the word good (טוֹב) might be a metonymy for "rain" as, e.g., in Jer 5:25 and Ps 85:13 (cf. DCH). As Dahood notes, "the 'good' par excellence in Palestine is the rain, so that in a number of texts tov without further modification concretely signifies 'rain'" (Dahood 1965, 25).
Phrase-Level
Note for v. 7
- Ps 4:7 uses the preposition עַל, whereas the Aaronic blessing uses the preposition אֶל (Num 6:26)—יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ. The change might support a meaning for נְסָה other than "lift" (e.g., "lift up as a banner" or "has fled;" see The Grammar of Psalm 4:7b). But the change is more likely insignificant, since "the prepositions עַל and אֶל are sometimes interchanged" (BHRG §39.3, 20). Psalm 67:2, which also alludes to the Aaronic blessing, uses an entirely different preposition: יָ֤אֵר פָּנָיו אִתָּנוּ.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 7b alternative]
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: אוֹר light
ConstructChain
noun: פָּנֶי face
suffix-pronoun: ךָ you
Predicate
verb: נֻסָּה has been made a banner <status="alternative revocalization">
verb: נָסָה has fled <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֵי over
Object
suffix-pronoun: נוּ us
Fragment <status="alternative">
Vocative
noun: יְהוָה YHWH
DiscourseUnit [v. 7b alternative]
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: אוֹר light
ConstructChain
noun: פָּנֶי face
suffix-pronoun: ךָ you
Predicate
verb: נֻסָּה has been made a banner <status="alternative revocalization">
verb: נָסָה has fled <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֵי over
Object
suffix-pronoun: נוּ us
Fragment <status="alternative">
Vocative
noun: יְהוָה YHWH
{{Diagram/Display | Chapter=4|DiagramID=v-7-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Note for v. 7
- In the context of a harvest (see v. 8), the word good (טוֹב) might be a metonymy for "rain" as, e.g., in Jer 5:25 and Ps 85:13 (cf. DCH). As Dahood notes, "the 'good' par excellence in Palestine is the rain, so that in a number of texts tov without further modification concretely signifies 'rain'" (Dahood 1965, 25).
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 7
- Ps 4:7 uses the preposition עַל, whereas the Aaronic blessing uses the preposition אֶל (Num 6:26)—יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ. The change might support a meaning for נְסָה other than "lift" (e.g., "lift up as a banner" or "has fled;" see The Grammar of Psalm 4:7b). But the change is more likely insignificant, since "the prepositions עַל and אֶל are sometimes interchanged" (BHRG §39.3, 20). Psalm 67:2, which also alludes to the Aaronic blessing, uses an entirely different preposition: יָ֤אֵר פָּנָיו אִתָּנוּ.
Verbal Notes
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Textual Notes
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Add Exegetical Note
v. 8
| Hebrew | Verse | English |
|---|---|---|
| נָתַ֣תָּה שִׂמְחָ֣ה בְלִבִּ֑י | 8a | You have put joy inmy heart |
| מֵעֵ֬ת דְּגָנָ֖ם וְתִֽירוֹשָׁ֣ם רָֽבּוּ׃ | 8b | since the time their grain and their new wine multiplied. |
Macula
נָתַ֣תָּה שִׂמְחָ֣ה בְלִבִּ֑י מֵעֵ֬ת דְּגָנָ֖ם וְתִֽירוֹשָׁ֣ם רָֽבּוּ׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Predicate
verb: נָתַתָּה you have put
Object
noun: שִׂמְחָה joy
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my heart">
noun: לִבִּ heart
suffix-pronoun: י me
Adverbial
PrepositionalPhrase <gloss="since the time when their grain and their new wine multiplied">
Preposition
preposition: מֵ from >> since
Object
ConstructChain
noun: עֵת time
Nominal
Clause
Subject
ConstructChain
noun: דְּגָנָ grain
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
ConstructChain
noun: תִירוֹשָׁ new wine
suffix-pronoun: ם them
Predicate
verb: רָבּוּ multiplied
DiscourseUnit [v. 8]
Fragment
Clause
Predicate
verb: נָתַתָּה you have put
Object
noun: שִׂמְחָה joy
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my heart">
noun: לִבִּ heart
suffix-pronoun: י me
Adverbial
PrepositionalPhrase <gloss="since the time when their grain and their new wine multiplied">
Preposition
preposition: מֵ from >> since
Object
ConstructChain
noun: עֵת time
Nominal
Clause
Subject
ConstructChain
noun: דְּגָנָ grain
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
ConstructChain
noun: תִירוֹשָׁ new wine
suffix-pronoun: ם them
Predicate
verb: רָבּוּ multiplied
{{Diagram/Display | Chapter=4|DiagramID=v-8-None }}
Grammar Notes
Note for v. 8
- Most modern interpreters understand the prepositional phrase at the beginning of v. 8b (מֵעֵת, lit.: "from the time") as comparative: "greater than" (NLT, cf. NGÜ, HFA) or "more than" (KJV, NRSV, ESV, CEV, CEB, GNT, CSB, NEB; cf. LUT, ELB, GNB, ZÜR; so Baethgen 1904, 11; Staszak 2024, 188). This view requires a significant amount of elision (see v. 8 diagram). Yet, as BDB notes concerning this verse (and others), "sometimes in poetry the idea on which מִן is logically dependent, is unexpressed, and must be understood by the reader." GKC, citing several passages, notes similarly that "the attributive idea, on which מִן logically depends, must sometimes... be supplied from the context" (§133e). Psalm 4:8 is regarded as a "still bolder pregnant construction" (GKC §133e).
- A simpler interpretation of מֵעֵת—one that involves less elision and better accords with the normal usage of מֵעֵת—is to interpret it in a temporal sense: "when their grain and new wine abound" (NIV, cf. NJPS; so Ibn Ezra, Radak, Ho'il Moshe; Goldingay 2006, 168-172). Bruce Waltke makes a strong argument for the temporal interpretation. He notes the following:
- "Elsewhere מֵעֵת is always temporal, never comparative (1 Chr 9:25; 2 Chr 25:27; Isa 48:16; Ezek 4:10, 11; Dan 12:11).
- "מִן by itself after שִׂמְחָה has a temporal meaning in Deut 28:47.
- "If the מִן is comparative, then the psalmist gives no reason for any joy apart from God answering his request. In contrast, by taking it temporally, his joy, or festive mirth, is connected with the increase of crops, a common motif in the Old Testament (Deut 28:47; 29:22; Neh 8:12; Esther 9:17-19; Prov 14:10; Eccl 9:7; Isa 9:3[2]; 16:10; 22:13; 24:11; Jer 25:10; 33:11-12)" (Waltke 2010, 240).
- The temporal interpretation might be reflected in the Septuagint: "from their season (ἀπὸ καιροῦ)..." See also Jerome's Hebrew-based translation: "in the time (in tempore)..." Cf. Mannati 1970 for the similar view that the מִן prepositional phrase indicates source.
Note for v. 8
- The clause "their grain and new wine multiplied" (דְּגָנָם וְתִירוֹשָׁם רָבּוּ) is embedded within a construct chain: "the time (of/when) their grain and new wine multiplied" (see e.g., Jer 6:15—בְּעֵת־פְּקַדְתִּים; see discussion and further examples in GKC §130d; §155l).
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
Note for v. 8
- The prepositional phrase מֵעֵת is probably not comparative, but temporal: "when their grain and new wine abound" (NIV, cf. NJPS; see grammar note for fuller discussion).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 8 alternative] <status="alternative">
Fragment
Clause
Predicate
verb: נָתַתָּה you have put
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain
noun: לִבִּ heart
suffix-pronoun: י me
Object
noun: שִׂמְחָה joy
Adjectival
adjective: רַבָּה/טוֹבָה better/more <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ than
Object
Nominal
noun: שִׂמְחָה joy <status="elided">
RelativeClause
RelativeParticle
particle: which <status="elided">
Clause
Predicate
verb: נָתַתָּה you put <status="elided">
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: ב in
Object
ConstructChain
noun: לְבָב heart
suffix-pronoun: ָם them
Object <located="relative clause head">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ at <status="elided">
Object
ConstructChain
noun: עֵת time
Nominal
Clause
Subject
ConstructChain
noun: דְּגָנָ grain
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
ConstructChain
noun: תִירוֹשָׁ wine
suffix-pronoun: ם them
Predicate
verb: רָבּוּ multiplied
DiscourseUnit [v. 8 alternative] <status="alternative">
Fragment
Clause
Predicate
verb: נָתַתָּה you have put
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain
noun: לִבִּ heart
suffix-pronoun: י me
Object
noun: שִׂמְחָה joy
Adjectival
adjective: רַבָּה/טוֹבָה better/more <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ than
Object
Nominal
noun: שִׂמְחָה joy <status="elided">
RelativeClause
RelativeParticle
particle: which <status="elided">
Clause
Predicate
verb: נָתַתָּה you put <status="elided">
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: ב in
Object
ConstructChain
noun: לְבָב heart
suffix-pronoun: ָם them
Object <located="relative clause head">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ at <status="elided">
Object
ConstructChain
noun: עֵת time
Nominal
Clause
Subject
ConstructChain
noun: דְּגָנָ grain
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
ConstructChain
noun: תִירוֹשָׁ wine
suffix-pronoun: ם them
Predicate
verb: רָבּוּ multiplied
{{Diagram/Display | Chapter=4|DiagramID=v-8-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 8
- Most modern interpreters understand the prepositional phrase at the beginning of v. 8b (מֵעֵת, lit.: "from the time") as comparative: "greater than" (NLT, cf. NGÜ, HFA) or "more than" (KJV, NRSV, ESV, CEV, CEB, GNT, CSB, NEB; cf. LUT, ELB, GNB, ZÜR; so Baethgen 1904, 11; Staszak 2024, 188). This view requires a significant amount of elision (see v. 8 diagram). Yet, as BDB notes concerning this verse (and others), "sometimes in poetry the idea on which מִן is logically dependent, is unexpressed, and must be understood by the reader." GKC, citing several passages, notes similarly that "the attributive idea, on which מִן logically depends, must sometimes... be supplied from the context" (§133e). Psalm 4:8 is regarded as a "still bolder pregnant construction" (GKC §133e).
- A simpler interpretation of מֵעֵת—one that involves less elision and better accords with the normal usage of מֵעֵת—is to interpret it in a temporal sense: "when their grain and new wine abound" (NIV, cf. NJPS; so Ibn Ezra, Radak, Ho'il Moshe; Goldingay 2006, 168-172). Bruce Waltke makes a strong argument for the temporal interpretation. He notes the following:
- "Elsewhere מֵעֵת is always temporal, never comparative (1 Chr 9:25; 2 Chr 25:27; Isa 48:16; Ezek 4:10, 11; Dan 12:11).
- "מִן by itself after שִׂמְחָה has a temporal meaning in Deut 28:47.
- "If the מִן is comparative, then the psalmist gives no reason for any joy apart from God answering his request. In contrast, by taking it temporally, his joy, or festive mirth, is connected with the increase of crops, a common motif in the Old Testament (Deut 28:47; 29:22; Neh 8:12; Esther 9:17-19; Prov 14:10; Eccl 9:7; Isa 9:3[2]; 16:10; 22:13; 24:11; Jer 25:10; 33:11-12)" (Waltke 2010, 240).
- The temporal interpretation might be reflected in the Septuagint: "from their season (ἀπὸ καιροῦ)..." See also Jerome's Hebrew-based translation: "in the time (in tempore)..." Cf. Mannati 1970 for the similar view that the מִן prepositional phrase indicates source.
Note for v. 8
- The clause "their grain and new wine multiplied" (דְּגָנָם וְתִירוֹשָׁם רָבּוּ) is embedded within a construct chain: "the time (of/when) their grain and new wine multiplied" (see e.g., Jer 6:15—בְּעֵת־פְּקַדְתִּים; see discussion and further examples in GKC §130d; §155l).
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Note for v. 8
- The prepositional phrase מֵעֵת is probably not comparative, but temporal: "when their grain and new wine abound" (NIV, cf. NJPS; see grammar note for fuller discussion).
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
v. 9
| Hebrew | Verse | English |
|---|---|---|
| בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְאִ֫ישָׁ֥ן | 9a | In peace, I can both lie downand fall asleep, |
| כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד | 9b | because you alone, YHWH, |
| לָ֝בֶ֗טַח תּוֹשִׁיבֵֽנִי׃ | 9c | make me dwell securely. |
Macula
בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְאִ֫ישָׁ֥ן כִּֽי־יְהוָ֣ה אַתָּ֣ה לְבָדָ֑ד לָ֝בֶ֗טַח תּוֹשִׁיבֵֽנִי׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Predicate
Predicate
verb: אֶשְׁכְּבָה I can lie down
Conjunction
conjunction: וְ and
Predicate
verb: אִישָׁן I can fall asleep
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: שָׁלוֹם peace
adverb: יַחְדָּו both
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
Nominal
noun: אַתָּה you
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ
Object
noun: בָדָד alone
Predicate
verb: תּוֹשִׁיבֵ make dwell
Adverbial <status="alternative">
PrepositionalPhrase <gloss="safely">
Preposition
preposition: לְ
Object
noun: בָדָד alone >> safe
Adverbial
PrepositionalPhrase <gloss="securely">
Preposition
preposition: לְ to
Object
noun: בֶטַח confidence
Object
suffix-pronoun: נִי me
Fragment
Vocative
noun: יְהוָה YHWH
DiscourseUnit [v. 9]
Fragment
Clause
Predicate
Predicate
verb: אֶשְׁכְּבָה I can lie down
Conjunction
conjunction: וְ and
Predicate
verb: אִישָׁן I can fall asleep
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: שָׁלוֹם peace
adverb: יַחְדָּו both
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
Nominal
noun: אַתָּה you
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ
Object
noun: בָדָד alone
Predicate
verb: תּוֹשִׁיבֵ make dwell
Adverbial <status="alternative">
PrepositionalPhrase <gloss="safely">
Preposition
preposition: לְ
Object
noun: בָדָד alone >> safe
Adverbial
PrepositionalPhrase <gloss="securely">
Preposition
preposition: לְ to
Object
noun: בֶטַח confidence
Object
suffix-pronoun: נִי me
Fragment
Vocative
noun: יְהוָה YHWH
{{Diagram/Display | Chapter=4|DiagramID=v-9-None }}
Grammar Notes
Note for v. 9
- The prepositional phrase "alone" (לְבָדָד) could modify either the subject ("you alone, YHWH") or the verb ("make me dwell alone). Most modern translations understand it to modify the subject: "for you alone, LORD, make me dwell in safety" (NIV, cf. NLT, ESV, NRSV, CSB, CEB, GNT, NJPS, LUT, ELB, ZÜR; so LXX; Radak; some medieval Hebrew manuscripts read לְבַדֶּךָ, which would unambiguously modify the subject [see Kennicott 1776, 309]). The prosodic structure according to the Masoretic accents also supports this view (כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד). Some modern translations, however, understand it to modify the verb: "for you, Lord, make me safe [lit.: alone] and secure" (NET, cf. NGÜ, GNB; so Peshitta; Rashi; Baethgen 1904, 11; Fokkelman 2000, 61-62; Waltke 2010, 241). In defense of this second option, Waltke notes, "Elsewhere, apart from Deut 32:12, [בָדָד] is always used in connection with verbs of 'dwelling' (שׁכן or ישׁב) in the sense of living alone, apart, often with the sense of security (cf. Deut 32:28; Jer 49:31; Num 23:9; Mic 7:14" (Waltke 2010, 241). The parallel passage in Deut 33:28 is especially striking, not least because Psalm 4 appears to allude to this poem in Deut 33: "So Israel will live in safety (בֶּטַח); Jacob will dwell secure (בָּדָד) in a land of grain and new wine (דָּגָן וְתִירֹושׁ), where the heavens drop dew" (Deut 33:28, NIV). Waltke also notes that, if the psalmist wanted to say "you alone, YHWH," then he could have used לְבַדֶּךָ instead of לְבָדָד (cf. Pss 83:19; 86:10) (so Waltke 2010, 241; Fokkelman 2000, 61-62). But the interpretation "you alone, YHWH" makes the most sense in the context of the psalm, which emphasizes YHWH's superiority over idols (see esp. v. 3). Perhaps the psalmist used לְבָדָד (instead of לְבַדּוֹ) to maintain the allusion to Deut 33, even though he creatively uses the phrase in a different sense. There is a clear parallal for this usage in Deut 32:12—"the LORD alone (בָּדָד) guided him, no foreign god was with him" (ESV).
Note for v. 9
- The adverbial יַחְדָּו modifies both verbs and indicates that both actions happen "together," i.e., "at the same time" (HALOT; cf. Isa 46:2; Ps 35:26): "I both lie down and sleep" >> "I will fall asleep as soon as I lie down" (cf. Prov 3:24; Baethgen 1904, 11).
Lexical Notes
Note for v. 9
- The word peace (שָׁלוֹם) refers to a "condition in which there is no conflict, war, danger, sickness, famine, or anything to fear, but where one can live at ease and with confidence" (SDBH).
Phrase-Level
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Appendix
Files
Diagrams
Notes
- Grammar.v. 2.586254
- Grammar.v. 3.261717
- Grammar.v. 3.425398
- Grammar.v. 3.61675
- Grammar.v. 4.589056
- Grammar.v. 4.922377
- Grammar.v. 4.961320
- Grammar.v. 5.519370
- Grammar.v. 7.564126
- Grammar.v. 8.128115
- Grammar.v. 8.583292
- Grammar.v. 9.637350
- Grammar.v. 9.662374
- Grammar.v. 9.693037
- Lexical.v. 2.137278
- Lexical.v. 2.45449
- Lexical.v. 2.45972
- Lexical.v. 3.814173
- Lexical.v. 4.877626
- Lexical.v. 5.114372
- Lexical.v. 5.200855
- Lexical.v. 5.456350
- Lexical.v. 5.954184
- Lexical.v. 7.87494
- Lexical.v. 9.474682
- Phrasal.v. 2.19482
- Phrasal.v. 3.110119
- Phrasal.v. 3.842759
- Phrasal.v. 4.822562
- Phrasal.v. 6.682989
- Phrasal.v. 7.403934
- Phrasal.v. 8.902966
- Summary.v. 1.48839
- Summary.v. 2.954048
- Summary.v. 3.163954
- Summary.v. 4.846347
- Summary.v. 5.421450
Approvals
Current Grammar status is {{{Status}}} for version {{{Version}}}. Current Lexical status is {{{Status}}} for version {{{Version}}}.