Psalm 4/Summary

Summary

Line divisions

לַמְנַצֵּחַ בִּנְגִינוֹת מִזְמוֹר לְדָוִד

2a בְּקָרְאִי עֲנֵנִי אֱלֹהֵי צִדְקִי

2b בַּצָּר הִרְחַבְתָּ לִּי

2c חָנֵּנִי וּשְׁמַע תְּפִלָּתִי

3a בְּנֵי אִישׁ עַד־מֶה כְבוֹדִי לִכְלִמָּה

3b תֶּאֱהָבוּן רִיק

3c תְּבַקְשׁוּ כָזָב סֶלָה

4a וּדְעוּ כִּי־הִפְלָה יְהוָה חָסִיד לוֹ

4b יְהוָה יִשְׁמַע בְּקָרְאִי אֵלָיו

5a רִגְזוּ וְאַל־תֶּחֱטָאוּ

5b אִמְרוּ בִלְבַבְכֶם עַל־מִשְׁכַּבְכֶם וְדֹמּוּ סֶלָה

6a זִבְחוּ זִבְחֵי־צֶדֶק

6b וּבִטְחוּ אֶל־יְהוָה

7a רַבִּים אֹמְרִים מִי־יַרְאֵנוּ טוֹב

7b נְסָה־עָלֵינוּ אוֹר פָּנֶיךָ יְהוָה

8a נָתַתָּה שִׂמְחָה בְלִבִּי

8b מֵעֵת דְּגָנָם וְתִירוֹשָׁם רָבּוּ

9a בְּשָׁלוֹם יַחְדָּו אֶשְׁכְּבָה וְאִישָׁן

9b כִּי־אַתָּה יְהוָה לְבָדָד

9c לָבֶטַח תּוֹשִׁיבֵנִי,

Section divisions

Section 1 (v.2)

Section 2 (v. 3)

Section 3 (vv.4-5)

Section 4 (v.6)

Section 5 (vv.7-8)

Section 6 (v. 9)

Key to the structure of the psalm is the recognition of the inclusions that form section 3 (vv.4-5, וּדְעוּ / וְדֹמּוּ) and section 4 (vv.7-8, רַבִּים / רַבּוּ). The latter is more obvious and has been noticed by a number of commentators. The former requires explanation. וּדעוּ is the first word of v.4, and וְדֹמּוּ is the last word of v.5. The two words are connected in the following ways.

1. Morphological: Qal 2mp imperatives beginning with waw; furthermore, both are irregular verbs in which one letter has been omitted.
2. Phonological: both begin and end with waw; both have the consonant ד
3. Semantic: both are stative verbs
4. Orthographic: there is only one letter difference between the two (ודעו / ודמו); the two words share 3/4 letters in common.

The binding together of vv.4-5 by inclusion is further supported by an analysis of line length (see above on Rhythm and Line Length), imagery (see below on ), and the occurrence of selah (see above).

The terse bicolon of v.6, sandwiched between the two inclusions (vv.4-5; vv.7-8), is distinguished as the center of the psalm by lexical recursion. The word צדק (v.6a) appears in the first line of the psalm (v.2a), and the word בטח (v.6b) appears in the final line of the psalm (v.9c). This centrality of v.6 would appear to confirm the structure outlined above.

Once these inclusions are recognized, the rest of the sectional boundaries become apparent. The only remaining question is whether or not there is a sectional division between v.2 and v.3. The absence of a division here would lend greater symmetry to the structure of the psalm (the sections would form a chiasm with v.6 at the center). On the other hand, other features strongly suggest a division at v.3.

The above division complements the concentric dialogic structure of the psalm.

I. ADDRESS TO YAHWEH

A Section 1 (v.2)

II. ADDRESS TO HUMANS

B Section 2 (v.3)

C Section 3 (vv.4-5)

D Section 4 (v.6)

III. ADDRESS TO YAHWEH

C' Section 5 (vv.7-8)

A'Section 6 (v.9),

Communicative function

Analysis of the pragmatic function of each section is complicated by the fact that, though the psalm is a prayer to Yahweh (תפלה, v.2c), the heart of the psalm consists of an address to humans (vv.3-6). The communicative function of these verses is thus multilayered. The psalmist's words function both as a rebuke (v.3), admonition (vv.4-5), and exhortation (v.6) to humans (בני אישׁ), and, at the same time, as a prayer to Yahweh which consists of several components common to laments, i.e., complaint (v.3), profession of trust (vv.4-5), and petition (vv.6-8?).

Section 1 (v.2) – Invocation

Section 2 (v. 3) – Rebuke / Complaint (implicit)

Section 3 (vv.4-5) – Admonition / Profession of Trust (implicit)

Section 4 (v.6) – Exhortation / Petition? (implicit)

Section 5 (vv.7-8) – Petition

Section 6 (v. 9) – Profession of Trust,

Range of emotions

The intensity, or aggressiveness, of the psalmist's emotions wanes as the psalm unfolds. The psalm begins in angry disgust (v.3) and ends in serene sleep (v.9) as anger (vv.3-5), met with trust (v.4), gives way to joy (vv.7-8) and serenity (v.9). In this evening psalm, the psalmist does not let the sun go down on his anger (Eph. 4:26).

Section 1 (v.2) – Anticipation & Trust
Section 2 (v. 3) – Anger & Disgust
Section 3 (vv.4-5) – Anger & Trust
Section 4 (v.6) – Anticipation & Joy
Section 5 (vv.7-8) – Anticipation (v.7) --> Joy (v.8)
Section 6 (v. 9) – Serenity & Trust,

Cohesion

Section 1 (v.2)

• Poetic: Tricolon (ABA')
• Phonology: final hireq yod; line initial בְּ preposition (v.2ab)
• Verbs: Qal, Imperatives, 2ms
• Nouns: 2nd person address to Yahweh, 1cs pronominal suffix

Section 2 (v. 3)

• Poetic: Tricolon (ABB')
• Lexical Semantics: lines ending in semantically similar nouns: כלמה ("shame"), ריק ("emptiness"), כזב ("falsehood")
• Verbs: Qal, yiqtol, 2mp
• Nouns: 2nd person address to בני אישׁ
• Figurative: rhetorical questions

Section 3 (vv.4-5)

• Poetic: inclusio (ודעו / ודמו); bicolic
• Verbs: Qal, Imperatives, 2mp; stative verbs (ודעו, ודמו)
• Nouns: 2nd person address to בני אישׁ
• Figurative: evocative imagery (contemplative silence, lying in bed, quaking in anger/fear)
• Prosodic: unmarked line length at vv.4b-5a

Section 4 (v.6)

• Poetic: tersness; parallelism
• Phonology: חוּ–
• Nouns: 2nd person address to בני אישׁ
• Verbs: Qal, Imperatives, 2mp

Section 5 (vv.7-8)

• Poetic: inclusio (רבים / רבו); bicolic
• Phonology: nasals; long a-vowel; liquid (ר/ל) + voiced labial plosive (בּ)
• Character Features: alternation of person to form chiasm: 3//2 2//3
• Figurative: positive evocative imagery; goodness (v.7a), light (v.7b), joy (v.8a), abundance of grain and wine (v.8b)
• Prosodic: unmarked line length at vv.7b-8a

Section 6 (v. 9)

• Poetic: Tricolon (ABC)
• Nouns: 2nd person address to Yahweh
• Particles: כִּי (v.9b)
• Figurative: image of lying down to sleep,

Discontinuity & boundaries

Section 1 (v.2) --> Section 2 (v.3)

• change in addressee
• direct address (בְּנֵי אִישׁ)
• verbless clause (v.3a)
• phonological anaphora: בְּ + stressed hireq yod
• Line length: 11 syllables. (cf. v.2a)
• rhetorical question

Section 2 (v.3) --> Section 3 (vv.4-5)

• selah
• opening of inclusio (וּדְעוּ / וְדֹמּוּ)
• disjunctive waw
• imperative
• Hiphil (anaphora, cf. v.2b)
• reference to Yahweh (2x)
• lexical recursion (בקראי, שׁמע – anaphora, cf. v.2ac)
• phonological recursion (בקראי, שׁמע, פל, אל – anaphora, cf. v.2ac)
• Line length: 11 syllables. (cf. v.2a, 3a)

Section 3 (vv.4-5) --> Section 4 (v.6)

• closing of inclusio (וּדְעוּ / וְדֹמּוּ)
• selah (v.5b)
• shift in line length (12 syllables [v.5b] --> 5 syllables [v.6a])
• evocative imagery (v.5b): night-time silence (epiphora, cf. v.9)
• shift in mood (shaking, anger, somber reflection at night --> worshiping and trusting in Yahweh)

Section 4 (v.6) --> Section 5 (vv.7-8)

• opening of inclusio (רַבִּים / רַבּוּ)
• shift in addressee (v.6 concludes the address to בני איש)
• participial clause (v.7a)
• line length: 10 syllables (v.7a)
• direct speech
• rhetorical question (v.7a)

Section 5 (vv.7-8) --> Section 6 (v.9)

• closing of inclusio (רַבִּים / רַבּוּ)
• length of lines: 11 syllables (v.8b; v.9a)
• phonological anaphora: בְּ (v.9a; cf. v.2a, 3a)
• marked word order (בשׁלום יחדו)
• direct address to Yahweh (v.9b),

Feature clustering

vv.5b-6ab

v.5b. אִמְרוּ בִלְבַבְכֶם עַל־מִשְׁכַּבְכֶם וְדֹמּוּ

• position: middle line of the psalm
• length: longest line in the psalm (12 syllables)
• imperatives (2x)
• figurative language: idiom (אמרו בלבבכם)
• evocative language (silence, beds, nighttime, darkness)
• lexical recursion: nearly every word/root in this line (אמר, לבב, שׁכב) recurs in the following lines (אמר v.7a, לבב v.8a, שׁכב v.9a)

v.6ab. זִבְחוּ זִבְחֵי־צֶדֶק // וּבִטְחוּ אֶל־יְהוָה

• position: center of the psalm's structure (see below); the pivotal verse between section 3 (vv.4-5) and section 5 (vv.7-8)
• lexically connected to the first (צדק) and final (בטח) lines of the psalm
• repetition of זבח
• repetition of חוּ–
• imperatives
• terseness
• reference to Yahweh,

Prominence

v.5b
v.6ab,

Main message

Through the powerful prayer of the prophet-priest king, Yahweh's blessing dawns on those who repent and trust in him.

Therefore, Trust in Yahweh! (v.6b). This is the center of the psalm and perhaps the primary thought an audience should take away from it. It is Yahweh – not any other god – who rains blessing on his people (see historical background), and he does so through the mediation of his priest-king.,

Connections between sections

v.2 --- v.4
Lexical

• בְּקָרְאִי --- בְּקָרְאִי
• יִשְׁמַע --- וּשְׁמַע

Phonological

• הִפְלָה --- תְּפִלָּתִי

Morphological

• Hiphil: הִפְלָה --- הִרְחַבְתָּ

v.5b --- v.7a, 8a, 9a
Lexical

• אֹמְרִים --- אִמְרוּ (v.7a)
• בְלִבִּי --- בִלְבַבְכֶם (v.8a)
• אֶשְׁכְּבָה --- מִשְׁכַּבְכֶם (v.7a)

Section 3 (vv.4-5) --- Section 5 (vv.7-8)
Lexical

• אִמְרוּ (v.5b) --- אֹמְרִים (v.7a)
• בִלְבַבְכֶם (v.5b) --- בְלִבִּי (v.8a)

Poetic

• Architectonic: pairs of bicola bound by inclusions
• Imagery: evening (vv.4-5) --> morning (vv.7-8)

Prosodic

• similar in length (39 syllables --- 40 syllables)

Section 4 (v.6) --- Sections 1 (v.2) and 6 (v.9)
Lexical

• צֶדֶק --- צִדְקִי (v.2a)
• לָבֶטַח --- וּבִטְחוּ (v.9c)

"The words most characteristic for the positive content, צדק and בטח, which moreover are immediately next to each other in v.6, form a nerve centre in the song. They are connected to צדקי in v.2a (the very first colon) and לבטח in 9c (the very last). Thus, beginning and end of the whole are tied to the centre."

Section 1 (v.2) --- Section 6 (v.9)
Poetic

• Tricola
• The imagery of the first tricolon is that of morning (בְּקָרְאִי sounds like בֹּקֶר), while the image of the final tricolon is that of evening (יַחְדָּו אֶשְׁכְּבָה וְאִישָׁן, v.9a).

Morphological

• initial בְּ preposition: בְּקראי (v.2a) --- בְּשלום (v.9a)
• Hiphil: הִרְחַבְתָּ (v.2b) --- תּוֹשִׁיבֵנִי (v.9c)

Prosodic

• A-lines of the exact same length (11 syllables, 4 words).,

Large-scale structures

See section divisions above.

A Section 1 (v.2)

B Section 2 (v.3)

C Section 3 (vv.4-5)

D Section 4 (v.6)

C' Section 5 (vv.7-8)

A'Section 6 (v.9),

Translation

Poetic Translation by Ryan Sikes

When I call, respond to me, my God of righteousness.

In my distress, you gave relief.

Be kind; hear my request.

Sons of men, how long will you make my honor disgrace,

Embrace what is hollow,

Follow what is fake?

Know that Yahweh singles out the godly as his own.

Yahweh hears me when to him I groan.

Tremble! Do not err!

Lie in silence! Think with care!

Make your sacrifices right

And trust in Yahweh!

There are many saying, “Who will satisfy our want?

Shine on us, oh Yahweh, like the morning sun!”

You’ve made my heart to overflow with joyful ecstasy

Ever since the time you made their grain and wine increase.

When I lie down for the night, I will sleep in peace,

For you, Yahweh, and you alone,

Make me rest at ease.

Poetic Translation by Brad Willits
Title: Turn to God

Oh Just God, listen to my cry for help.

Come to my aid in your mercy.

You look at mankind and say,¹

“How long with you reject my powerful help

Instead of calling on that which is powerless?

How long will you be deceived by that which is weak

Claiming to be powerful?”²

I assure you my brothers³

That God loves those who love him.⁴

I know this personally.⁵

He responds when I call Him.

When you get angry, refrain from lashing out.

Stay calm and reflect on what is best.

Offer to God a righteous behavior.⁶

Trust that he will see you through.

Many of you are wondering

where can we find something beautiful in this life.

My response to you is wrapped up in this prayer:⁷

Oh God Yahweh, shine your beauty down on my brothers

As you have upon me.

You have given me great joy

Like an abundant harvest, like an amazing vintage.

You give me peaceful rest⁸

As only you the Great Protector Yahweh can.

Footnotes

1. Added to clarify the speaker
2. Tried to underline the powerful-weakness contrast between Yahweh and false “gods”. Kept the notion of “gods” broader than idols or entities called deities.
3. The reference to “my brothers” serves to show the reader who the Psalmist is speaking to.
4. Focused on the idea that “godly people” love God; and that he responds to that love with loving assistance. This seems to fit the theme of the Psalm, though it is clear that the relationship is broader than that.
5. Underlining the personal component of the Psalmist who is passing on his experience.
6. Maintains the concept of sacrifice with the verb “offer” in a somewhat veiled fashion, and interprets this according to the immediate context of anger and not lashing out.
7. Added in order to combine the notion of answering the question of people wondering where “good” can come from and the Psalmists prayer (i.e. Shine…) along side his personal experience.
8. The idea of “peaceful rest” communicates the concept better to the modern reader rather than the literal action of “sleeping.”,

Outline or visual representation

Outline 1

1. Calling Out in Distress; opening address to Yahweh (v.2)

2. Rebuking the Sons of Men; opening address to בני איש (v.3)

3. Contemplative Silence at Night (vv.4-5, ודעו / ודמו)

4. Repentance (v.6)

5. Abundance in the Morning (vv.7-8, רבים / רבו)

6. Lying Down in Peace (v.9)

Outline 2

Human Request: Give me relief

God’s response: Turn to me

Psalmist’s elaboration on advantages of turning to God

A - Yahweh hears our call (personalized)

B - Proper behavior to receive his blessings: do not sin, seek God, sacrifice, trust God

C - Psalmist’s prayer for all men (universal - use of “us”)

B - Psalmist’s declaration of the joy and peace God gives

A - Psalmist’s prayer for his own personal safety (personalized)

Outline 3

I. The call. (1)

A. What it is based on: Distress.

B. What distress accomplishes in the psalmist’s life.

II. The questions. (2)

A. How long will honor be a reproach?

B. How long will you love what is worthless?

C. How long will you seek after leasing? (Leasing means lies.)

III. The conclusion. (3)

A. God sets apart the Godly for Himself.

B. God hears them when they call.

IV. Based on this, the instructions are: (4-5)

A. Stand in awe.

B. Sin not.

C. Commune with your own heart upon your bed.

D. Be still.

E. Offer the sacrifices of righteousness.

F. Put your trust in the Lord.

V. The challenge and response. (6-8)

A. The challenge: Many are asking “Who will show us any good?”

B. The response.

1. The countenance of God resting on him.

2. Gladness of heart (more than those who rejoice at harvest time).

3. Peace and rest.

4. Dwelling in safety.

Figure 1

Text (NIV)	Parallelisms + Sub-division titles
Title: Life turned to Yahweh
For the director of music. With stringed instruments. A Psalm of David.	Addressee and Author. Musical information.
	Request for relief from distress
1 Answer me when I call to you,
O my righteous God.
Give me relief from my distress:
Be merciful to me and hear my prayer.
	Divine rebuke of false gods
2 How long, O men, will you turn my glory into shame?	Parallel 1: How long + wrong doing
How long will you love delusions and seek false gods?	Parallel 1: How long + wrong doing
Selah	Psalmist “personal” declaration
3 Know that Yahweh has set apart the godly for himself;
Yahweh will hear when I call to him.
	Psalmist exhortation to turn to Yahweh
4 In your anger do not sin;
When you are on your beds,
Search your hearts and be silent.
Selah
5 Offer right sacrifices
And trust in Yahweh.
	Psalmist declaration of joy and peace available in trusting in Yahweh
6 Many are asking, “Who can show us any good?”
Let the light of your face shine upon us, O Yahweh.
7 You have filled my heart with greater joy
Than when their grain and new wine abound.
8 I will lie down and sleep in peace,
For you alone, O Yahweh,
Make me dwell in safety.