Psalm 4 Semantics

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About the Grammar & Semantics Layer

What is Semantics?

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

See our growing collection of Venn Diagrams, not only for Psalm 4, but for all of the psalms.
See SDBH on Psalm 4.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

Phrasal Diagram Legend

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Verbal Semantics Explainer

Verbal Diagram Legend

Psalm 4 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 4, click the expandable button below.

Psalm 4 Verbal Semantics Chart

Psalm 4 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

v. 1

1	לַמְנַצֵּ֥חַ בִּנְגִינ֗וֹת מִזְמ֥וֹר לְדָוִֽד׃	For the director. With stringed instruments. A psalm. By David.

Preferred

Notes

No Grammar notes to display for Psalm 4:1.

No Lexical notes to display for Psalm 4:1.

No Phrase-level notes to display for Psalm 4:1.

No Verbal notes to display for Psalm 4:1.

No Textual notes to display for Psalm 4:1.

v. 2

2a	בְּקָרְאִ֡י עָנָנִי ׀ אֱלֹ֘הֵ֤י צִדְקִ֗י	When I called out, the God of my prosperity answered me.
2b	בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י	In the distress, you granted me relief.
2c	חַנַּנִי וְשָׁמַע תְּפִלָּתִֽי׃	He was merciful to me and heard my prayer.

Preferred

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

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).

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).

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).

No Verbal notes to display for Psalm 4:2.

No Textual notes to display for Psalm 4:2.

Alternative

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

Notes

No Grammar notes to display for Psalm 4:2.

No Lexical notes to display for Psalm 4:2.

No Phrase-level notes to display for Psalm 4:2.

No Verbal notes to display for Psalm 4:2.

No Textual notes to display for Psalm 4:2.

v. 3

3a	בְּנֵ֥י אִ֡ישׁ עַד־מֶ֬ה כִבְדֵי לֵב	Mortal humans, how long [will you be] stubborn?
3b	לָמָּה תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃	Why would you love vanity, seek falsehood? Selah.

Preferred

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="stubborn">
              noun: כִבְדֵי heavy <status="revocalization">
              noun: לֵב heart <status="emendation">
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: תֶּאֱהָבוּן would you love
            Object
              noun: רִיק vanity
            Adverbial
              adverb: לָמָּה why <status="emendation">
        Conjunction
          conjunction: וּ <status="alternative emendation">
        Clause
          Predicate
            verb: תְבַקְשׁוּ would you seek
            Object
              noun: כָזָב falsehood
            Adverbial
              adverb: לָמָּה why <status="elided">
    Fragment
      particle: סֶלָה selah

Notes

Note for v. 3

See The Text of Ps 4:3.

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).

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).

No Verbal notes to display for Psalm 4:3.

No Textual notes to display for Psalm 4:3.

Alternative

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

Notes

Note for v. 3

No Lexical notes to display for Psalm 4:3.

No Phrase-level notes to display for Psalm 4:3.

No Verbal notes to display for Psalm 4:3.

No Textual notes to display for Psalm 4:3.

v. 4

4a	וּדְע֗וּ כִּֽי־הִפְלָ֣ה יְ֭הוָה חָסִ֣יד ל֑וֹ	But know that YHWH has set apart one who is loyal to him.
4b	יְהוָ֥ה יִ֝שְׁמַ֗ע בְּקָרְאִ֥י אֵלָֽיו׃	YHWH hears when I call out to him.

Preferred

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

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).

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).

Note for v. 4

The lamed preposition in the phrase "set apart for himself (לוֹ)" (cf. grammar note) probably indicates the beneficiary in the act of setting apart (cf. Deut 19:2—תַּבְדִּ֣יל לָ֑ךְ, "set aside for yourselves..."). Specifically, it means that YHWH, who sets apart the "loyal one," now relates to this loyal one a special way.

No Verbal notes to display for Psalm 4:4.

No Textual notes to display for Psalm 4:4.

v. 5

5a	רִגְז֗וּ וְֽאַל־תֶּ֫חֱטָ֥אוּ	Tremble and do not sin!
5b	אִמְר֣וּ בִ֭לְבַבְכֶם עַֽל־מִשְׁכַּבְכֶ֗ם וְדֹ֣מּוּ סֶֽלָה׃	Think to yourselves on your beds and lament! Selah.

Preferred

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

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 4QGen^b]; 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)" (11QPs^a 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

See The Meaning of רגזו in Ps. 4:5.

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

No Phrase-level notes to display for Psalm 4:5.

No Verbal notes to display for Psalm 4:5.

No Textual notes to display for Psalm 4:5.

Alternative

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

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.

No Lexical notes to display for Psalm 4:5.

No Phrase-level notes to display for Psalm 4:5.

No Verbal notes to display for Psalm 4:5.

No Textual notes to display for Psalm 4:5.

v. 6

6a	זִבְח֥וּ זִבְחֵי־צֶ֑דֶק	Sacrifice right sacrifices
6b	וּ֝בִטְח֗וּ אֶל־יְהוָֽה׃	and trust in YHWH!

Preferred

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

Notes

No Grammar notes to display for Psalm 4:6.

No Lexical notes to display for Psalm 4:6.

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).

No Verbal notes to display for Psalm 4:6.

No Textual notes to display for Psalm 4:6.

v. 7

7a	רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֪נ֫וּ ט֥וֹב	Many are saying, "Who will show us something good?
7b	נְֽסָה־עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהוָֽה׃	Cause the light of your face to shine on us, YHWH!"

Preferred

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment
      Clause
        Subject
          Nominal
            adjective: רַבִּים many
        Predicate
          verb-participle: אֹמְרִים are saying
          Object
            Clause
              Subject
                noun: מִי who
              Predicate
                verb: יַרְאֵ will show
                Object
                  suffix-pronoun: נוּ us
                SecondObject
                  Nominal
                    noun: something
                    Adjectival
                      adjective: טוֹב good
    Fragment
      Clause
        Subject
          ConstructChain
            noun: אוֹר light
            ConstructChain
              noun: פָּנֶי face
              suffix-pronoun: ךָ you
        Predicate
          verb: נֻסָּה had been lifted up as a banner <status="revocalization">
          verb: נָסָה has fled <status="alternative revocalization">
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: עָלֵי over
              Object
                suffix-pronoun: נוּ us
    Fragment
      Vocative
        noun: יְהוָה YHWH

Notes

Note for v. 7

See The Morphology of נסה in Ps 4:7b.

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).

No Phrase-level notes to display for Psalm 4:7.

No Verbal notes to display for Psalm 4:7.

No Textual notes to display for Psalm 4:7.

Alternative

SimpleGrammar
DiscourseUnit [v. 7b alternative] <status="alternative">
    Fragment
      Clause
        Predicate
          verb: נְסָה lift up > cause to shine
          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

Notes

No Grammar notes to display for Psalm 4:7.

No Lexical notes to display for Psalm 4:7.

No Phrase-level notes to display for Psalm 4:7.

No Verbal notes to display for Psalm 4:7.

No Textual notes to display for Psalm 4:7.

v. 8

8a	נָתַ֣תָּה שִׂמְחָ֣ה בְלִבִּ֑י	You have put joy in my heart since the time
8b	מֵעֵ֬ת דְּגָנָ֖ם וְתִֽירוֹשָׁ֣ם רָֽבּוּ׃	their grain and their new wine multiplied.

Preferred

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

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).

No Lexical notes to display for Psalm 4:8.

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).

No Verbal notes to display for Psalm 4:8.

No Textual notes to display for Psalm 4:8.

Alternative

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

Notes

No Grammar notes to display for Psalm 4:8.

No Lexical notes to display for Psalm 4:8.

No Phrase-level notes to display for Psalm 4:8.

No Verbal notes to display for Psalm 4:8.

No Textual notes to display for Psalm 4:8.

v. 9

9a	בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְאִ֫ישָׁ֥ן	In peace, I can both lie down and fall asleep,
9b	כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד	because you alone, YHWH,
9c	לָ֝בֶ֗טַח תּוֹשִׁיבֵֽנִי׃	make me dwell securely.

Preferred

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

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).

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).

Note for v. 9

On the meaning of the phrase "alone" (לְבָדָד), see the grammar note.

No Verbal notes to display for Psalm 4:9.

No Textual notes to display for Psalm 4:9.

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

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.

Psalm 4 Semantics

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Psalm 4

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Psalm 4 Verbal Semantics

Psalm 4 Semantic Analysis & Diagrams

v. 1

Preferred

Notes

v. 2

Preferred

Notes

Alternative

Notes

v. 3

Preferred

Notes

Alternative

Notes

v. 4

Preferred

Notes

v. 5

Preferred

Notes

Alternative

Notes

v. 6

Preferred

Notes

v. 7

Preferred

Notes

Alternative

Notes

v. 8

Preferred

Notes

Alternative

Notes

v. 9

Preferred

Notes