Psalm 40 Verse-by-Verse
From Psalms: Layer by Layer
Welcome to the DRAFT Verse-by-Verse Notes for Psalm 40!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
Introduction
Overview
Psalm 40 is a poem that could be titled "A tale of two testimonies." The psalmist's purpose in composing the psalm is to appeal to his previous obedient testimony as grounds for present rescue. The content can be summarized as follows:
- I testified: "I waited for YHWH and he brought me up out of the pit."
- You have done many wondrous deeds, including opening my ears to understand and obey you, so that I would respond with faithful testimony.
- I did that, so I appeal for you to hurry and rescue me again in my new time of need!
In sum, then psalm's message is that YHWH's innumerable deeds of faithfulness are both worthy of testimony and are powerful enough to cover our innumerable troubles and sins.
Story Behind
The speech time of Psalm 40 is preceded by the psalmist's troubles overwhelming him, such that his courage has abandoned him (v. 13). YHWH has already "opened his ears" to respond in obedience (v. 7b), however, such that the psalmist recalls YHWH's wondrous deeds for his people (v. 6). The speech time of the psalm, then, coincides with performatively testifying of his response to YHWH's previous deliverance (vv. 8–11), recounted in the quoted speech of vv. 2–4. In response, the psalmist requests that YHWH have regard for him, that he would hurry to his aid, such that his enemies will be utterly ashamed (vv. 14–15) and he will testify again about YHWH's deliverance, resulting in those who love YHWH's salvation praising YHWH (v. 17). Finally, YHWH's loyalty will continually watch over the psalmist (v. 12b).
This could be illustrated by the following visualization:
Prior to the psalm's speech time, then, are the following background events:
Further, following background ideas are crucial for understanding Psalm 40:
- Deuteronomy 17:14–20 provides the ethical and spiritual guidelines for the selection of the correct king in YHWH's estimation and his relationship with YHWH. Vv. 18–20 particularly specify: "When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests. It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees and not consider himself better than his fellow Israelites and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel" (NIV). The charge to "not consider himself better than his fellow Israelites" naturally involves "giving your righteousness to the king," so that "he will judge the poor among the people (עֲֽנִיֵּי־עָ֗ם) and rescue the children of the needy (אֶבְי֑וֹן)" (Ps 72:1, 4), with whom he identifies: "I am poor and needy (וַאֲנִ֤י׀ עָנִ֣י וְאֶבְיוֹן֮)" (Ps 40:18).
- YHWH considered sacrifices and offerings meaningless in the absence of social justice and love for God and neighbor accompanying the cult (Amos 5:21–24; Hos 6:6; Isa 1:10–17; Jer 7:1–15; Micah 6:6–8). King Saul was previously warned: "Does the LORD delight in burnt offerings and sacrifices as much as in obeying the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams. For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king" (1 Sam 15:22–23, NIV). The king, as representative of his people, was to lead the way in this social justice (Ps 72). Indeed, "I will praise God’s name in song and glorify him with thanksgiving. This will please the LORD more than an ox, more than a bull with its horns and hooves" (Ps 69:31–32, NIV; cf. Pss 50:8–15; 51:18–19).
- "YHWH disciplines people with punishments on account of sin" (Ps 39:12; cf. Pss 30, 32), but onlookers, (whether rightly or wrongly) concluding that sin has caused their suffering, foolishly "consider themselves superior" (Ps 38:17; cf. Pss 22:8–9; 39:9; 69:11–13; Lam 2:17).
- After an experience of deliverance, the rescued person would hold a thanksgiving meal, which would result in others praising YHWH for his acts of deliverance (Pss 22:26–27; 26:12; 35:18; 40:10; 69:31–34; 107:31–32; 109:30; 116:17–18). "The testimony has the purpose of increasing God's honour in the congregation and in the world" (Mowinckel 1962:II, 32).
Layout
Progression of Thought
As illustrated above, there are three primary sections to Psalm 40:
- Happy reflection (vv. 2–5), the majority of which is a quotation of the psalmist's previous plea for deliverance and YHWH's response and salvation. Thus, it provides the grounds both for the psalmist's present hope for deliverance (see vv. 14–18) and the hope that others will put their trust in YHWH (v. 4), since this is the person admired as truly happy and blessed (v. 5).
- Hopeful report (vv. 6–13). This section is divided into two subsections according to the poetic macrostructure (see below), consisting of vv. 6–9 and vv. 10–13. The first section confesses YHWH's innumerable wondrous deeds and the psalmist's own willingness to obey, rather than merely offer sacrifice. The second subsection is a report and reminder of his previous public testimony in response to YHWH's salvation, such that he can appeal once more for that deliverance. From v. 12 the global speech act shifts to the plea that will stretch to the end of the psalm and the emotions turn to desperation.
- Hurried request (vv. 14–18) is the continuation of the plea, begun in v. 12, such that YHWH would hurry to his rescue and not delay. The result is that others who love YHWH's salvation will praise YHWH, but the psalmist's enemies will be utterly ashamed.
Emotions
Prominence
- Most prominent sections: vv. 6–9 and vv. 10–13 (see the poetic feature, Matching grace)
- Most prominent verses: vv. 3, 13 (see the imagery of "troubles as a slimy pit" and "troubles and sin as rising waters")
- Most prominent lines: vv. 7b and 13c[4]
- Most prominent words: "number" (v. 13a), largely due to the repeated root of ספר and the poetic feature, Matching grace.
The story told through the psalm's apparent prominence could be summarized as follows: "Although my troubles and sin are more than I can count, so are your great deeds, and you opened my ears to obey you."
Poetics
Feature
- Psalm 40:14–18 and Psalm 70 are almost identical texts. Though not a certainty, there is good reason to believe that Psalm 70 is an older poem that the author of Psalm 40 has drawn from and adapted for his purposes. (See the full discussion in The Relationship Between Psalm 40:14–18 and Psalm 70).
• There is variation in the divine names employed between the two psalms. • There are additional words in Psalm 40:14–18 that do not appear in Psalm 70. • There is different spelling used in Psalm 40, consistent with earlier appearances of the word in the psalm. • There are different verbs and syntactic constructions used to create connections with earlier parts of the psalm.
Effect
- The poet's addition of the imperative רְצֵה "be pleased" at the beginning of v. 14, which not only eases the syntactic interpretation, but provides a connection with רְצוֹנְךָ "what pleases you" in v. 9.
- The poet's addition of יַחַד "utterly" and לִסְפּוֹתָהּ "to sweep it away" add intensity to the situation in v. 15.
- The poet's addition of לִי "to me" adds a personal dimension to the mocking in v. 16.
- The adaptation of יָשֹׁמּוּ "may they be dismayed" in v. 16 in place of יָשׁוּבוּ in Psalm 70:4, provides variation and intensity beyond "may they be turned back" in v. 15 (cf. Ps 70:3).
- The spelling of תְּשׁוּעָתֶךָ in v. 17 (cf. יְשׁוּעָתֶךָ in Ps 70:5) provides consistency with the same word found in v. 11. The spelling of עֶזְרָתִי in v. 18 (cf. עֶזְרִי in Ps 70:6) provides consistency with the same word found in v. 14 (cf. Ps 70:2).
- The choice of the more difficult construction, יַחֲשָׁב לִי "may he have regard for me" in v. 18, replacing חוּשָׁה לִי in Psalm 70:6 (cf. 40:14; 70:2), provides a connection with מַחְשְׁבֹתֶיךָ "your thoughts" in v. 6.
- Since Psalm 70 falls within the so-called "Elohistic Psalter,"[5] the use of אֱלֹהִים is to be expected. Significant, then, is the decision to leave יְהוָה in Psalm 70:6; perhaps even more significant is its replacement with אֱלֹהַי "my God" in Psalm 40:18. This functions either to create a connection to the same form, "my God," in v. 6, or to contribute to the "personal touches" of this passage (or both).
- Taken together, these additions and adaptions of Psalm 40 provide a much more personal and intensified reading to this section of the poem (as well as more thematic and lexical connections to earlier portions) in comparison to the earlier poem of Psalm 70. These changes and updates would be evident to the reader familiar with the more generalized Psalm 70 and uniquely contribute to Psalm 40 as a whole.
Feature
- Psalm 40 contains a number of instances of chaotic water imagery, relating either to the ocean or the bottom of a pit. In the psalmist's previous deliverance, he says to have been rescued from a pit of gushing waters (v. 3). In verse 5, he admires those who have placed their trust in YHWH and not turned toward the proud (רְ֝הָבִ֗ים) or those who go astray to idols. There is a level of lexical ambiguity between רְ֝הָבִ֗ים as proud, or "Rahab," the mythical sea creature. In verse 7, he claims YHWH has opened (כָּרִיתָ, lit. "dug") ears for him. In verse 13, the psalmist describes his present troubles as "overwhelming" him (אָפְפ֥וּ) and his iniquities "overtaking" him (הִשִּׂיג֣וּנִי), such that he cannot even see.
Effect
- In comparison to other descriptions of the "pit/cistern" etc.,[6] Psalm 40:3 is unique in mentioning the "pit of gushing waters" (מִבּ֥וֹר שָׁאוֹן֮).[7] These waters speak of the chaos of the unordered creation among other images of Sheol.[8] While "pit" language is found elsewhere in the Psalms to describe the suffering experience of the psalmist (see, e.g., Ps 30:2–4), nowhere else is the verb כרה used in the same psalm with a completely different sense. The verb כרה, typically used to dig wells, pits, or cisterns, is said to "open" the psalmist's ears. The word play suggests that the psalmist considers himself safe from a return a dug-out pit based on YHWH "digging" his ears to obey.
- The selection of the word for "proud" in verse 5 also has connotations of the chaotic sea, with רַהַב as the "a mythical monster, the name of which means 'surger,' and plays upon the restlessness and crashing of the sea."[9]
- Finally, the mention of "overwhelming" and "overtaking" the psalmist so that he cannot see reflects chaotic water connotations.</ref>See, e.g., Pss 69:2–3, 15; 124:4.</ref> Combined, these four observations hinting at chaotic water language in the psalm place his troubles and iniquity on a sphere of power to which he is no match, except that YHWH himself "dug" open the psalmist's ears to respond in obedience, and it is on this basis that he can have confidence in his desperate plea for YHWH's hurried rescue, as one who is "poor and needy" (v. 18a).
Feature
- The central poetic section of Psalm 40 (vv. 6–13) is delimited by an inclusio of statements concerning innumerable entities. The inner-sections of this larger section (vv. 7–9; 10–12) also contain inclusios with the repetition of the verbal roots חפץ (vv. 7, 9) and כלא (vv. 10, 12).
Effect
- The central poetic section of Psalm 40 (which, interestingly, does not match the macro-speech acts, which introduce the final plea from v. 12 onwards) is clearly delimited structurally by the similarity between vv. 6 and 13. This contrast between YHWH's actions and the psalmist's actions is confirmed and enhanced by the pair of instances of חפץ and כלא—each of these three pairs involve one action of YHWH and one action of the psalmist.
- While YHWH does not desire sacrifice or grain offering, the psalmist claims to desire to carry out what pleases YHWH. While the psalmist does not restrain his lips from proclaiming YHWH's justice, he also pleas that YHWH not withhold his compassion from the psalmist. The psalmist's desire confirms that it is consistent with YHWH's desire, which is more interested in obedience than sacrifice. The psalmist's expectation of YHWH's response in richly providing his compassion is concordant with the psalmist himself richly pouring out news of YHWH's saving justice.
- In each of these three thematic and lexical pairs, the psalm shows YHWH's actions to be on par with—and, indeed, superior to—those of the psalmist. This is perhaps most true of vv. 6 and 13. While the psalmist is rightly desperate and miserable concerning the extent of his iniquities,[10] YHWH's "many deeds" and goodness are sufficient to rescue him, such that, while the psalmist testifies of his goodness twice in this psalm (see vv. 2–4, 8–11), it would, in fact, be impossible to recount all of YHWH's wondrous deeds and plans for his people (v. 6b). It is on this basis that the psalmist can feel confident of YHWH's favor towards him and willingness to save.
Participants and Speech Acts
- The only significant issues concerning participants in Psalm 40 involve the identification and scope of direct discourse in the form of self quotations.
- Although David is the speaker throughout the psalm (with the exception of the two short quoted phrases in vv. 16 and 17), it seems best to understand the content of vv. 2–4 as a quotation of a previous episode of YHWH rescuing the psalmist.[11] He later mentions the testimony given among the "great assembly" in vv. 10–11. We understand the content of that testimony to be the text of vv. 2–4. On the other hand, while v. 5 could also form part of this self quotation, the psalmist reflects on his experience of deliverance (vv. 2–4) and provides the model as an aphorism to follow in v. 5. While the addressee shifts to YHWH in v. 6 for the rest of the psalm, it is fitting that the psalmist's voices his current prayer to YHWH in the presence of the great assembly.
- The scope of the quoted speech beginning in Psalm 40:8 has been understood as spanning various lengths of the psalm. The major possibilities attested in modern translations are v. 8 alone (see, e.g., the RJPS), vv. 8–9 (see, e.g., the ESV), and vv. 8–11 (see, e.g., the CJB). The interpretation that limits the self quotation to v. 8 is somewhat less plausible than the other possibilities, since the first-century citation of this passage in Hebrews 10 continues into v. 9, at least.[12] Alternatively, the strength of the interpretation involving the self quotation spanning vv. 8–9 is the recognition of the poetic macrostructure of the section of vv. 7–12 (see poetic structure). Nevertheless, in conflict with the poetic macrostructure, the strongest shift in terms of the speech act and discourse rhetoric of the psalm begins in v. 12, which strongly supports the view, preferred here, that the quoted speech spans vv. 8–11.[13] Indeed, “The context of the important vv. 7–9 indicates that they are part of the preparatory plea. The other items in the plea can well be interpreted as the faithful performance of the king’s cultic role.”[14] Further, “The festal rites have recently been celebrated, and the king alludes to them, especially to his part in them, to sharpen a supplication about some particular attack from his enemies ... From this preparation his supplication unfolds naturally: surely God will not withhold from him the grace of which he has so witnessed (v.12)!”[15] In other words, the entire psalm leads up to the plea that begins in v. 12 and the reality that the psalmist has faithfully testified of YHWH’s previous deliverance puts him in the proper stead to claim the same deliverance from his present situation.
Verse-by-Verse Notes
v. 1
| Hebrew | Verse | English |
|---|---|---|
| לַ֝מְנַצֵּ֗חַ לְדָוִ֥ד מִזְמֹֽור | v. 1 | For the director. By David. A psalm. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse one provides the psalm's superscription.
- For the meaning of the term for the director, see our discussion at Lamnaṣṣēaḥ.
- For the intended sense of by David, see the page Ledavid.
Happy Reflection (vv. 2–5)
As discussed in the introduction, it seems best to understand the content of vv. 2–4 as a quotation concerning a previous episode of YHWH rescuing the psalmist.[16] Again, while v. 5 could also form part of this self quotation, the psalmist reflects on his experience of deliverance (vv. 2–4) and provides the model as an aphorism to follow in v. 5. This section could be summarized as follows:
- "He brought me out of the pit and put a new song in my mouth."
- How happy is the person who trusts in YHWH!
It provides an illustration of the psalmist's previous testimony and is dominated by the emotions of confidence and hope.
v. 2
| Hebrew | Verse | English |
|---|---|---|
| קַוֺּ֣ה קִוִּ֣יתִי יְהוָ֑ה | v. 2a | "I waited and waited for YHWH; |
| וַיֵּ֥ט אֵ֝לַ֗י וַיִּשְׁמַ֥ע שַׁוְעָתִֽי׃ | v. 2b | he bent down to me and heard my cry for help. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 2 begins the quoted speech, in which David testifies to his previous experience of calling out to YHWH.
- The intensification of the action in I waited patiently is caused by the compound infinitive absolute construction, קַוֺּ֣ה קִוִּ֣יתִי. See also הָגֹ֣ה נֶהְגֶּ֑ה "we moan and moan" (ESV), "we keep moaning" (REB) in Isaiah 59:11.[17] Less likely is the interpretation of the NABRE: "Surely, I wait for the Lord," which reflects either epistemic certainty or polarity focus.[18]
v. 3
| Hebrew | Verse | English |
|---|---|---|
| וַיַּעֲלֵ֤נִי ׀ מִבּ֥וֹר שָׁאוֹן֮ | v. 3a | He brought me up from a pit of gushing waters, |
| מִטִּ֪יט הַיָּ֫וֵ֥ן | v. 3b | from the slimy mud, |
| וַיָּ֖קֶם עַל־סֶ֥לַע רַגְלַ֗י | v. 3c | and set my feet upon a rock; |
| כּוֹנֵ֥ן אֲשֻׁרָֽי׃ | v. 3d | he made my footsteps secure |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 3 reports YHWH's previous salvation for the psalmist, who "brought him up" out of the life-threatening circumstances likened to a muddy pit.
- See v. 5's אַ֥שְֽׁרֵי (ashre) for phonetic correspondence with אֲשֻׁרָֽי (ashurai) in binding the poetic section of vv. 2–5.
- For the imagery of troubles as a slimy pit, see the following table:
- Translations that do not repeat the preposition from (מִן) indicate the appositional status of the two prepositional phrases, such as the RJPS: "out of the miry pit, the slimy clay." Nevertheless, even if the preposition is repeated (as in the Hebrew text), it is reasonable to understand the second prepositional phrase as specifying a certain characteristic of the pit or elaboration on the precise location within the pit (that is, the appositives are not precisely co-referential),[19] along the lines of "from a pit of gushing waters, [that is, more precisely,] from the slimy mud found in it."
- This is a unique instance in the Bible of the noun שָׁאוֹן modifying pit (בּוֹר). A number of lexicons have suggested this case as a homophone from the expected sense of "noise, roar,"[20] though this is unnecessary. We concur with "most interpreters [who] conclude that the noise is the rushing sound of the confluent waters of the abyss."[21] A similar expression is found with the verb "bring up" (though lacking "pit") in 1QHa 13.22: להעלות משאון. The construct chain מִבּ֥וֹר שָׁאוֹן֮ seems to communicate an entity and its location, that is, "a pit where there is gushing waters," in somewhat similar manner to the NET's "the watery pit."[22] See, for example, Saadia's "the pit in which there is שָׁאוֹן, noise."[23]
- Mud (טִיט) is "wet soil;◄ moistened by rain or because of its proximity to a body of water" (SDBH), found in the bottom of a "pit" (בֹּור) (see Jer 38:6; Isa 56:20). Interpretations of יָּוֵן vary,[24] found only here and in Psalm 69:3.[25] Most lexicons simply understand it as a near-synonym of mud (טִיט).[26] Gesenius (2013, 454), however, suggests Schlamm "mud, sludge," which further intensifies the sense of sliminess at the bottom of the pit.[27] In view of the semantic similarities between both constituents of the construct chain מִטִּ֪יט הַיָּ֫וֵ֥ן,[28] Alter's suggestion is entirely plausible: "the conjunction of two synonyms in a construct form would indicate a superlative or an intensification of meaning,"[29] that is, very muddy mud.[30]Following Gesenius' (2013, 454) suggested Schlamm "mud, sludge" for יָּוֵן, it is most plausible that יָּוֵן further intensifies the sense of sliminess at the bottom of the pit, as indicated by translations such as "slimy mud" (NET), "slimy clay" (RJPS), "muddy clay" (CSB), "muddy ooze" (CJB).
- The rock (סֶלַע) can be "associated with security" (SDBH), such that the psalmist's testimony expresses relief in this new-found security.
v. 4
| Hebrew | Verse | English |
|---|---|---|
| וַיִּתֵּ֬ן בְּפִ֨י ׀ שִׁ֥יר חָדָשׁ֮ | v. 4a | and he put a new song in my mouth, |
| תְּהִלָּ֪ה לֵֽאלֹ֫הֵ֥ינוּ | v. 4b | a song of praise for our God. |
| יִרְא֣וּ רַבִּ֣ים וְיִירָ֑אוּ | v. 4c | May many see and fear |
| וְ֝יִבְטְח֗וּ בַּיהוָֽה׃ | v. 4d | and trust in YHWH." |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 4 concludes the psalmist's previous testimony and expresses hope that many others in the "great assembly" (see vv. 10–11) will take his rescue to heart and likewise put their trust in YHWH.
- Though not a certainty, it's possible that the new song could be identified with the words of v. 17 (for which, see below).
- • A song of praise (תְּהִלָּה) is a "song in which action humans express their appreciation, admiration, respect, and/or gratitude to deities about who they are and what they do" (SDBH), such that the psalmist expresses his joy and thankfulness in singing this "new song."
- That the psalmist is in the presence of the great assembly (see vv. 10–11) is made evident by the first-person plural mention of our God (see also "us" in v. 6).
- Many modern translations understand the yiqtol verb forms in this verse as jussives, such as the RJPS: "May many see it and stand in awe, and trust in God" (cf. NET). On the other hand, following the LXX and Jerome,[31] others take them as indicative (see also the ESV, NIV, REB, etc.). We prefer the jussive reading based on the nature of the quoted speech throughout vv. 2–4 and the intended perlocutionary effect that the psalmist's listeners in the "great assembly" would both respond in trust and also tell others (cf. those mentioned in v. 17), which is the psalmist's hope.
- The verb trust (וְ֝יִבְטְח֗וּ) provides a lexical link with the following verse's nominal "his trust" (מִבְטַח֑וֹ) to close out the poetic section of vv. 2–5.
v. 5
| Hebrew | Verse | English |
|---|---|---|
| אַ֥שְֽׁרֵי הַגֶּ֗בֶר אֲשֶׁר־שָׂ֣ם יְ֭הֹוָה מִבְטַח֑וֹ | v. 5a | How happy is the person who has made YHWH the object of his trust |
| וְֽלֹא־פָנָ֥ה אֶל־רְ֝הָבִ֗ים וְשָׂטֵ֥י כָזָֽב׃ | v. 5b | and has not turned toward the proud or those who go astray to idols! |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 5 provides a model aphorism for those who have witnessed the psalmist's testified deliverance to follow.
- The construct chain אַשְׁרֵי is a Biblical Hebrew idiom, literally: "The happiness of x."[32] It is an exclamative fragment, though has been translated more idiomatically as "Happy is" as early as the Septuagint.[33] We follow this implied copular reading, though maintain the exclamative flavor of the Hebrew idiom, How happy is.
- The word proud (רְהָבִים) is a rare term in the Bible and in the singular refers to a mythical sea creature (see Isa 51:9; Ps 89:11; Job 9:13).[34] Such an extension may provide word play here (see the discussion of שָׁאוֹן in v. 3), followed by "those straying after falsehood", if understood idols in the following phrase (see below). Nevertheless, the root is unambiguously related to "wideness" ➞ "pride" in contexts such as "the young will be arrogant towards their elders" (יִרְהֲב֗וּ הַנַּ֙עַר֙ בַּזָּקֵ֔ן; Isa 3:5, REB) and "Take care, do not be excessively arrogant" (השמר אל תרהב מאד; Ben Sira 13:8).[35]
- The sense of כָזָב could refer to idols (see, e.g., NRSV, NIV, CEV, NLT) or simply falsehood. In light of the preceding verb, שׂוט, "to go astray,"[36] "idols" seems more likely, as a concrete, rather than abstract, noun. This interpretation is also supported by the co-text of the verse—namely, trusting in YHWH and not other gods.[37]
Hopeful Report (vv. 6–13)
This section is divided into two subsections according to the poetic macrostructure, consisting of vv. 6–9 and vv. 10–13.
The first section confesses YHWH's innumerable wondrous deeds and the psalmist's own willingness to obey, rather than merely offer sacrifice. The second subsection is a report and reminder of his previous public testimony in response to YHWH's salvation, such that he can appeal once more for that deliverance. The section's content can be summarized as follows:
- Your wondrous deeds for us are innumerable! You opened my ears to understand that you desire obedience, not sacrifice. I desire to do what pleases you.
- That's why I did not hold back your loyalty and trustworthiness in the great assembly! Do not hold back your loyalty and trustworthiness now, because my troubles and sins are also innumerable.
From v. 12 the global speech act shifts to the plea that will stretch to the end of the psalm and the emotions evolve from determination to desperation.
v. 6
| Hebrew | Verse | English |
|---|---|---|
| רַבּ֤וֹת עָשִׂ֨יתָ ׀ אַתָּ֤ה ׀ יְהוָ֣ה אֱלֹהַי֮ | v. 6a | Many things you have done, YHWH, my God |
| נִֽפְלְאֹתֶ֥יךָ וּמַחְשְׁבֹתֶ֗יךָ אֵ֫לֵ֥ינוּ | v. 6b | —your wondrous deeds and your plans for us. |
| אֵ֤ין ׀ עֲרֹ֬ךְ אֵלֶ֗יךָ | v. 6c | No one compares to you. |
| אַגִּ֥ידָה וַאֲדַבֵּ֑רָה עָ֝צְמ֗וּ מִסַּפֵּֽר׃ | v. 6d | I would declare and speak; they are too numerous to recount. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse six begins the connecting section between the previously quoted testimony (vv. 2–4) and the appeal for YHWH's present help (vv. 12–18). The psalmist praises YHWH for his innumerable wonders and plans.
- For the correspondence between the "innumerable" terms here and in v. 13, see the poetic feature Matching Grace.
- The word many things (רַבֹּ֤ות) is fronted for scalar or exclamative focus. This is fitting with their nature as "uncountable" in the end of the verse. Compare the interpretation of the CEB: "You’ve done so many things," and CJB: "How much you have done, Adonai my God!"
- The prepositional phrase for us (אֵ֫לֵ֥ינוּ) has, as the referent of the pronoun, "the goal of an act of observation or that of an emotional process" (BHRG §39.3.1c), as in the ESV's "your thoughts toward us." Since your plans (מַחְשְׁבֹתֶ֗יךָ) is probably a better gloss that "your thoughts," however, it is plausible to understand this fictive movement as beneficial: "the things you planned for us" (NIV).[38]
- The verb compare ערך often refers to the act of laying objects out in an orderly fashion.[39] It is possible that YHWH's wondrous deeds and plans (in the previous clause) are what cannot be laid out before him.[40] This is unlikely both contextually and also syntactically on two accounts: (1) the improbable function of the preposition אֵלֶ֗יךָ in this case (that is, as before you, rather that toward you); and (2) the probability of an object drop being only implied by the previous clause.[41] On the other hand, by arranging things orderly, one is enabled to compare them (cf. Isa 40:18; 44:7),[42] which is our preferred interpretation of the phrase. Since the verb ערך in the present context means to compare, then, the following preposition once again has as its pronominal referent "the goal of an act of observation or that of an emotional process,"[43] such that in the mental act of making a comparison, there is none with which to compare to/with him.[44]
- The LXX translates the two he–augmented yiqtols in this verse (אַגִּ֥ידָה and וַאֲדַבֵּ֑רָה) as aorists, "I proclaimed and told" (NETS), indicating a past-reference time interpretation. Other ancient translations have discerned an unmarked conditional in these clauses "If I wished to tell and recount..."[45] or "if explaining I declared..."[46] See, for example, the CSB: "If I were to report and speak of them, they are more than can be told."[47] Nevertheless, it is possible to interpret these yiqtols without an unmarked conditional but with similar semantic results, such as the conditional modality of the REB: "I would proclaim them and speak of them, but they are more than I can tell" (cf. RJPS) or modality of desire in NET: "I want to declare your deeds and talk about them, but they are too numerous to recount." The ESV translates with a simple future: "I will proclaim and tell of them, yet they are more than can be told." Nevertheless, the referred speaking seems to be the testimony offered in vv. 2–4, which is prior to this assertion, so, reflecting the LXX's past-time reference, a habitual reading seems preferable, as reflected in our CBC.[48]
v. 7
| Hebrew | Verse | English |
|---|---|---|
| זֶ֤בַח וּמִנְחָ֨ה ׀ לֹֽא־חָפַ֗צְתָּ | v. 7a | You do not desire sacrifice or grain offering |
| אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י | v. 7b | —you opened ears for me— |
| עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃ | v. 7c | you did not request whole burnt offering or sin offering. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 7 contains the psalmist's affirmation that, in light of YHWH's innumerable wonders and plans (see v. 6), he has responded in obedience.[49]
- Psalm 40:7–9a is quoted in Hebrews 10:5–7.[50] Rahlfs' LXX reads "ears" (ὠτία) in the phrase ὠτία δὲ κατηρτίσω μοι (σῶμα δὲ κατηρτίσω μοι in Hebrews 10:5). Nevertheless, this is a reflection of the MT,[51] following only a couple of Latin daughter versions and minuscules 142 and 156.[52] The extant Greek manuscript evidence overwhelmingly supports the reading "body" (σῶμα).[53] If the Old Greek originally read "ears" (ὠτία), the reading "body" (σῶμα) could have come about by dittography.[54] Alternatively, the translator has dealt with the strange expression "digging ears" by means of metonymy ("ears" ➞ "body"), having provided the verb "prepare," that is, the change is a result of translation technique. In either case, it is most plausible that the author of Hebrews had σῶμα in his source LXX text, which was the result of an earlier inner-Greek issue,[55] rather than an intentional theological change.[56]
- The words sacrifice and grain offering (זֶ֤בַח וּמִנְחָ֨ה) and whole burnt offering and sin offering are fronted as a topic shifts, with the negated verbal predicates as the focal material of each clause.
- The clausal structure of these two poetic lines also produces a strong pattern of repetition. The actions of desiring or asking for these topically activated entities are then replaced by the focus-fronted ears (אָ֭זְנַיִם). Although the sense of "opening" is not immediately obvious, the contrast between the middle line and the surround two is made clear in translations supplying the conjunction "but" (see, e.g, ESV, NIV).
- While זֶבַח is a "human activity of killing one or more animals as a religious sacrifice" (SDBH), מִנְחָה is "an offering consisting of grain or a grain product, which usually accompanies an animal sacrifice" (SDBH). On the other hand, עֹלָה is a "sacrifice which is wholly burned, comprising domestic animals and occasionally birds" (HALOT), while חֲטָאָה is a more generic term for the "action by which a human being brings a sacrifice with the intention of making atonement for a wrongful act against God" (SDBH).
- Instead of "digging out" (כרה) a pit (cf. v. 3), as in Jeremiah 18:20, 22, Psalms 57:7; 119:85; Proverbs 26:27, YHWH has literally "dug out" ears for the psalmist, meaning a "causative action by which deities cause humans to be willing and obedient by giving them ears that are willing to listen" (SDBH), that is, opened ears for me.[57] For discussion of this imagery, see the following table:
v. 8
| Hebrew | Verse | English |
|---|---|---|
| אָ֣ז אָ֭מַרְתִּי הִנֵּה־בָ֑אתִי | v. 8a | So I say: "Look, I have come; |
| בִּמְגִלַּת־סֵ֝֗פֶר כָּת֥וּב עָלָֽי׃ | v. 8b | in a scroll of writing it is written about me. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Verse 8 introduces a performative self quotation, which spans vv. 8–11 and grounds the following plea from v. 12 to the end of the psalm.
- For discussion of the scope of the self quotation begun in this verse, see the introduction above.
- The discourse marker so (אָ֣ז) is "expressing logical sequence"[58] as a response to the content of v. 7 (the importance of obedience over sacrifice). Thus, its scope likely stretches at least to v. 11—the carrying out of that obedience and proclamation of YHWH's faithfulness.
- Most English translations render the qatal אָ֭מַרְתִּי as a past verb form, such as the NIV: "Then I said..." The quoted speech introduced, however, spans from here until the end of v. 11 and provides the grounds for the appeal for YHWH to rescue the psalmist, which dominates vv. 12–18.[59] A past reading of אָ֭מַרְתִּי would require an anterior declaration of YHWH's justice, though this would not directly provide the ground for the psamist's present appeal. Thus, it makes better sense to interpret the qatal as a performative, as the NET: "Then I say..."[60] Compare, for example, לָכֵ֣ן אָ֭מַרְתִּי שִׁמְעָה־לִּ֑י in Job 32:10 ("Therefore I say, ‘Listen to me...'" ESV) and אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה in Psalm 31:15 ("I say, 'You are my God'" ESV).</ref>
- The discourse marker look (הִנֵּה) is a deictic particle (pointing the addressees attention toward something in the real world or conversational context), providing grounds for a surrounding speech act,[61] in this case, probably the requests in v. 12 (see speech act analysis). See, too, the contribution of הִנֵּ֣ה in v. 10.
- For the reference and relevance of scroll of writing see the introduction (especially Deut 17). The dependent noun סֵפֶר in the construct chain מְגִלַּת סֵפֶר can be defined as a "written document";[62] made of papyrus or parchment; either as a single sheet or several sheets sewn together and rolled for storage" (SDBH), or simply "something written, scroll, letter" (HALOT) and a scroll that can be rolled (DCH; Isa 34:4).[63] Thus, to an extent, both מְגִלָּה and סֵפֶר could be considered a construct chain of near-synonyms, such as שִׂמְחַ֪ת גִּ֫ילִ֥י lit. "joy of my joy" (Ps 43:4). Many modern translations differentiate the sense of the two terms, translating along the lines of "in the scroll of the book" (ESV). Nevertheless, the Hebrew construct chain is indefinite, so "a scroll of a book" makes little sense. Others, following the Greek translations, provide "in the volume of the book" (see, e.g., KJV).[64] Nevertheless, beside the present verse, the same construct chain is found in Jeremiah 36:2, 4; Ezekiel 2:9, in which the simple sense of "scroll" is evident. Since סֵפֶר can also be defined as "writing in general" (HALOT) or "writings" (BDB), it may simply be the case that the dependent סֵפֶר modifies the entity of scroll and its content or characteristic, following translations such as the CEB and REB: "in a written scroll." If this content is deemed too obvious, translations such as the NIV (cf. the NET) are probably sufficient: "it is written about me in the scroll." These words are fronted as a frame-setter regarding where there is a written record concerning the psalmist (the king).
- For the meaning of the phrase it is written about me see the full discussion in The Meaning of Psalm 40:8. Major translations attest to the following interpretive possibilities:
- Then I said, "Here I am, I have come—it is written about me in the scroll. (NIV)
- And so I answered, “Here I am; your instructions for me are in the book of the Law. (GNT)
- so I said, “See; I come with an inscribed scroll written upon me." (NABRE)
- Nevertheless, we find it most plausible that עַל is specifying the focus of attention, since this is the interpretation of both the LXX (see also Heb 10:7) and Jerome's Iuxta Hebraeos. Out of only six other instances of כתב על with a human referent in the Bible, this is the most plausible interpretation of two of them (2 Kgs 22:13; Est 8:8), while neither the control/obligation ("for me") nor locative ("upon me") interpretations are likely in any of the six. Further, as a psalm of David, it makes perfect sense that the "book of writing" (מְגִלַּת־סֵ֝֗פֶר) would be written about the king, in light of the crucial text of Deuteronomy 17:14–20 in this regard.
v. 9
| Hebrew | Verse | English |
|---|---|---|
| לַֽעֲשֽׂוֹת־רְצוֹנְךָ֣ אֱלֹהַ֣י חָפָ֑צְתִּי | v. 9a | To do what pleases you, my God, I desire, |
| וְ֝ת֥וֹרָתְךָ֗ בְּת֣וֹךְ מֵעָֽי׃ | v. 9b | and your instruction is in my inner being. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 10
| Hebrew | Verse | English |
|---|---|---|
| בִּשַּׂ֤רְתִּי צֶ֨דֶק ׀ בְּקָ֘הָ֤ל רָ֗ב | v. 10a | I have brought news of justice in the great assembly. |
| הִנֵּ֣ה שְׂ֭פָתַי לֹ֣א אֶכְלָ֑א | v. 10b | Look, I do not restrain my lips— |
| יְ֝הוָ֗ה אַתָּ֥ה יָדָֽעְתָּ׃ | v. 10c | YHWH, you know. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 11
| Hebrew | Verse | English |
|---|---|---|
| צִדְקָתְךָ֬ לֹא־כִסִּ֨יתִי ׀ בְּת֬וֹךְ לִבִּ֗י | v. 11a | Your saving justice I have not concealed in my heart; |
| אֱמוּנָתְךָ֣ וּתְשׁוּעָתְךָ֣ אָמָ֑רְתִּי | v. 11b | your trustworthiness and your salvation I have mentioned. |
| לֹא־כִחַ֥דְתִּי חַסְדְּךָ֥ וַ֝אֲמִתְּךָ֗ לְקָהָ֥ל רָֽב׃ | v. 11c | I have not hidden your loyalty or your trustworthiness in the great assembly." |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 12
| Hebrew | Verse | English |
|---|---|---|
| אַתָּ֤ה יְהוָ֗ה לֹא־תִכְלָ֣א רַחֲמֶ֣יךָ מִמֶּ֑נִּי | v. 12a | You, YHWH, do not withhold your compassion from me! |
| חַסְדְּךָ֥ וַ֝אֲמִתְּךָ֗ תָּמִ֥יד יִצְּרֽוּנִי׃ | v. 12b | May your loyalty and your trustworthiness continually watch over me! |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 13
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י אָפְפ֥וּ־עָלַ֨י ׀ רָע֡וֹת עַד־אֵ֬ין מִסְפָּ֗ר | v. 13a | For troubles without number have overwhelmed me; |
| הִשִּׂיג֣וּנִי עֲ֭וֺנֹתַי וְלֹא־יָכֹ֣לְתִּי לִרְא֑וֹת | v. 13b | my sins have overtaken me so that I am not able to see. |
| עָצְמ֥וּ מִשַּֽׂעֲר֥וֹת רֹ֝אשִׁ֗י וְלִבִּ֥י עֲזָבָֽנִי׃ | v. 13c | They are more numerous than the hairs on my head, so my courage has abandoned me. |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Hurried Request (vv. 14–18)
v. 14
| Hebrew | Verse | English |
|---|---|---|
| רְצֵ֣ה יְ֭הוָה לְהַצִּילֵ֑נִי | v. 14a | Be pleased, YHWH, to rescue me! |
| יְ֝הוָ֗ה לְעֶזְרָ֥תִי חֽוּשָׁה׃ | v. 14b | YHWH, hurry to my aid! |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 15
| Hebrew | Verse | English |
|---|---|---|
| יֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ ׀ יַחַד֮ | v. 15a | May those who seek my life, to sweep it away, be utterly ashamed! |
| מְבַקְשֵׁ֥י נַפְשִׁ֗י לִסְפּ֫וֹתָ֥הּ | v. 15b | those who seek my life, to sweep it away, |
| יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ | v. 15c | May those who desire my harm be turned back and be disgraced! |
| חֲ֝פֵצֵ֗י רָעָתִֽי׃ | v. 15d | those who desire my harm |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 16
| Hebrew | Verse | English |
|---|---|---|
| יָ֭שֹׁמּוּ עַל־עֵ֣קֶב בָּשְׁתָּ֑ם | v. 16a | May those who say to me "Take that!" be appalled on account of their shame! |
| הָאֹמְרִ֥ים לִ֝֗י הֶ֘אָ֥ח ׀ הֶאָֽח׃ | v. 16b | those who say to me "Take that!" |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 17
| Hebrew | Verse | English |
|---|---|---|
| יָ֘שִׂ֤ישׂוּ וְיִשְׂמְח֨וּ ׀ בְּךָ֗ כָּֽל־מְבַ֫קְשֶׁ֥יךָ | v. 17a | May all those who seek you be glad and rejoice in you! |
| יֹאמְר֣וּ תָ֭מִיד יִגְדַּ֣ל יְהוָ֑ה | v. 17b | May those who love your salvation always say, "Let YHWH be praised!" |
| אֹֽ֝הֲבֵ֗י תְּשׁוּעָתֶֽךָ׃ | v. 17c | those who love your salvation |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
v. 18
| Hebrew | Verse | English |
|---|---|---|
| וַאֲנִ֤י ׀ עָנִ֣י וְאֶבְיוֹן֮ | v. 18a | But I am poor and needy. |
| אֲדֹנָ֪י יַחֲשָׁ֫ב לִ֥י | v. 18b | May the Lord have regard for me! |
| עֶזְרָתִ֣י וּמְפַלְטִ֣י אַ֑תָּה | v. 18c | You are my help and my deliverer. |
| אֱ֝לֹהַ֗י אַל־תְּאַחַֽר׃ | v. 18d | My God, do not delay! |
Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.
Notes
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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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. |
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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. |
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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. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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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. |
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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. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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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. |
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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. |
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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). |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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 | |
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| 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. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
Expanded paraphrase
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Bibliography
Footnotes
40
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ "You opened ears for me" (אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י); "They are more numerous than the hairs on my head, so my courage has abandoned me" (עָצְמ֥וּ מִשַּֽׂעֲר֥וֹת רֹ֝אשִׁ֗י וְלִבִּ֥י עֲזָבָֽנִי׃).
- ↑ Pss 42–83; for a recent overview, see Wardlaw 2015, 1–15.
- ↑ See Keel 1997, 70–72.
- ↑ See also in להעלות משאון in 1QHa 13.22.
- ↑ See the other mention of שָׁאוֹן in relation to the waters in Ps 65:8: "who stilled the roaring of the seas, the roaring of their waves, and the turmoil of the nations" (NIV).
- ↑ HALOT, 1193 (cf. Ps 89:11). Thus, Alter (2019, 109) suggests the translation "sea monster gods" here.
- ↑ See our emotional analysis.
- ↑ "This is the song of one who has experienced divine deliverance from crisis in the past and now prays a renewed prayer in the midst of a renewed crisis" (Jacobson and Tanner 2014, 372).
- ↑ The passage reads: “Therefore, when Christ came into the world, he said: ‘Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased. Then I said, “Here I am—it is written about me in the scroll— I have come to do your will, my God.”’” (Heb 10:5–7 NIV).
- ↑ See, e.g., the CJB: “so then I said, ‘Here I am! I’m coming! In the scroll of a book it is written about me. Doing your will, my God, is my joy; your Torah is in my inmost being. I have proclaimed what is right in the great assembly; I did not restrain my lips, Adonai, as you know. I did not hide your righteousness in my heart but declared your faithfulness and salvation; I did not conceal your grace and truth from the great assembly.’ Adonai, don’t withhold your mercy from me...”
- ↑ Eaton 1976, 43.
- ↑ Eaton 1976, 44.
- ↑ "This is the song of one who has experienced divine deliverance from crisis in the past and now prays a renewed prayer in the midst of a renewed crisis" (Jacobson and Tanner 2014, 372).
- ↑ Cf. Pss 49:8; 109:10; Job 37:2. For further discussion, see Atkinson 2026.
- ↑ The latter depends on the presupposition of the opposite state of affairs—that is, "I did not wait for the Lord." See further Atkinson 2026. Compare also the EÜ: "Ich hoffte, ja ich hoffte auf den HERRN."
- ↑ A conjoining waw is found between the prepositional phrases in both the LXX and Peshitta (ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ἰλύος; ܡܢ ܓܘܒܐ ܕܕܐܘܘܢܐ ܘܡܢ ܣܝܢܐ ܕܚܒܠܐ); see also Saadia's מן ביר לחא דוי ומן טין יקאל לה אלטחלב.
- ↑ See, e.g., "wasteland" in DCH vol 8, 211; HALOT, 1370, and Verderben ("ruin") in Gesenius 2013, 1306. A similar interpretation is found in the Peshitta's ܓܘܒܐ ܕܕܐܘܘܢܐ, a very similar expression to its translation of י֤וֹם שֹׁאָה֙ "a day of ruin" (ܝܘܡܐ ܗܘ ܕܕܘܘܕܐ) in Zeph 1:15. Sokoloff (2009, 279) provides the sense "misery" for ܕܘܘܕܐ.
- ↑ Alter 2019, 108. See, for example, Targum Psalms' אתרגושתא "tumult" and Aquila's ܪܘܒܠ "swelling" (see Field 1875, 150).
- ↑ The CJB's "from the roaring pit," while lexically correct, could mislead translators into understanding the pit as the agent of the roaring, rather than the location.
- ↑ מבור שיש בו שאון ורעש. See also Gruber (1996, 176): בור שיש בו רעש גדול.
- ↑ "It is not entirely clear what יָּוֵן is" (Ḥakham 1979, 229; לא נתברר מהו).
- ↑ It is modified by "depths" in the phrase בִּיוֵ֣ן מְ֭צוּלָה "deep mire" (ESV), "muddy depths" (REB), "slimy deep" (NIV).
- ↑ See, e.g., "mud" in HALOT, SDBH, and "mire" in BDB, DCH.
- ↑ Cf. the LXX's ἰλύς "slime" (LSJ), Targum Psalms' טישטושא "filth" (CAL) and Jerome's caenus "dirt, filth, mud, mire" (Harper's, 264).
- ↑ See, for example, Saadia's expansion: טין יקאל לה "a mud known as..."
- ↑ Alter 2019, 108.
- ↑ A number of translations provide two separate nouns for this construct chain, such as the NIV's "mud and mire," or simply condense the two ideas into one, such as the NASB's "mud" for the entire construct chain.
- ↑ ὄψονται πολλοὶ καὶ φοβηθήσονται καὶ ἐλπιοῦσιν ἐπὶ κύριον and videbunt multi et timebunt et sperabunt in Domino.
- ↑ The noun אֶשֶׁר describes the "state of being considered fortunate and blessed by God; ≈ accompanied by an attitude of admiration" (SDBH).
- ↑ The present verse reads "Happy is the man, whose hope is the name of the Lord" (μακάριος ἀνήρ, οὗ ἐστιν τὸ ὄνομα κυρίου ἐλπὶς αὐτοῦ).
- ↑ Thus, Alter (2019, 109) suggests the translation "sea monster gods" here.
- ↑ Targum Psalms provides סורבן "rebellious" (Sokoloff 2017, 415), while in the Syro-hexapla Aquila reads "gushing streams, force" ܚܐܦܐ (rendered as ὁρμήματα by Field) and Symmachus "boastful, proud" ܫܒܘܪܢܐ (rendered as ἀλαζόνας by Field).
- ↑ So SDBH. Gesenius (2013, 1279) suggests sich abwenden zu, similar to "inclining" in Aquila's ܡܨܛܠܝܢܘܬܐ (rendered προσκλίσεις by Field) and Symmachus' "hinting, nodding, assenting" ܪܡܙܝ (rendered νεύοντας by Field).
- ↑ On the other hand, it is possible that Ben Sira 51, which also contains the (otherwise unique) phrase שטי כזב, is inspired by our passage. Thus, Ben Sira's exegesis is elucidating concerning the possible sense of כָזָב here. The full context of the passage is "I will praise you, God of my salvation. I will give thanks to you, God of my fathers. I will proclaim your name, refuge of my life, because you have redeemed my life (נפשי) from death, held back my body from the pit and rescued my foot (רגלי) from the power of Sheol. You set me free from people's evil gossip (פציתני מדבת עם), from turning to a tongue's evil gossip (משוט דבת לשון) and from the lips of those turning to lies (ומשפת שטי כזה)" (Ben Sira 51:1–2).
- ↑ See, for example, Symmachus' ὑπὲρ ἡμῶν and Jerome's pro nobis.
- ↑ So Symmachuas' ܠܡܣܡ, rendered ἐκθέσθαι ("set forth," LSJ) by Field; Targum Psalms לית איפשר לסדרא לותך תושבחתך "it is not possible to arrange before you your praise."
- ↑ So Jerome's non invenio ordinem coram te "I cannot manage to lay out before you."
- ↑ Unless one of the objects of the previous clause grammatically belongs here—a possibility we have discarded in our grammar note on the diagrams page.
- ↑ See, e.g., the LXX's ὁμοιωθήσεταί; cf. the Peshitta's ܠܝܬ ܐܟܘܬܟ "there is none like you."
- ↑ BHRG §39.3.1c.
- ↑ The other instance of ערך with the sense of "compare" is followed by a לְ complement (Isa 40:18).
- ↑ So Jerome: si narrare voluero et numerare.
- ↑ So Symmachus: ἐὰν ἀπαγγέλλων καταγγέλλω.
- ↑ See also Saadia's ואן אכ׳בר בהא או אקצהא פהי אעט׳ם מן ד׳לך (Qafaḥ 1965, 120–121). Compare the unmarked conditional in 2 Kgs 5:13: "If the prophet had told you to do something difficult, would you not do it?" (REB; דָּבָ֣ר גָּד֗וֹל הַנָּבִ֛יא דִּבֶּ֥ר אֵלֶ֖יךָ הֲל֣וֹא תַעֲשֶׂ֑ה).
- ↑ Likewise, Khan (Augmented yiqṭol) notes that "There are a few cases ... where the augmented yiqṭol has been interpreted by the versions as expressing a predictive future (i.e. epistemic modality), or an indicative with habitual or past perfective TAM."
- ↑ "The context of the important vv. 7–9 indicates that they are part of the preparatory plea. The other items in the plea can well be interpreted of the faithful performance of the king's cultic role" (Eaton 1976, 43).
- ↑ θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· 6 ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. 7 τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι ὁ θεὸς τὸ θέλημά σου (NA28).
- ↑ Albrecht 2025, 372.
- ↑ Van der Bergh 2008, 379; Lasater 2024, 657.
- ↑ Ribbens 2021, 286–287.
- ↑ Namely, that of the final sigma on ἠθέλησας (Albrecht 2025, 372) with σωτια misread as σωμα (ΗΘΕΛΗΣΑΣΩΤΙΑ ➞ ΗΘΕΛΗΣΑΣΣΩΜΑ).
- ↑ The later translators, for example, all read ὠτία (Field 1875, 151).
- ↑ For a full discussion, see van der Bergh 2008.
- ↑ So the semantic extension from Αquila's ἔσκαψάς "you dug" to the LXX's κατηρτίσω "you put in order, prepared" and Symmachus' κατεσκεύασάς "you furnished, equipped" (LSJ).
- ↑ BDB, 23.
- ↑ Jacobson 2004, 66.
- ↑ See, similarly, our analysis of אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ in Ps 2:7. For further discussion, see Andrason 2012, 32–33.
- ↑ See Atkinson 2026, §7 (cf. 1 Sam 8:5; 26:21, among others).
- ↑ While we employ the typologically neutral terminology of "head" and "dependent," they should not be confused with the unfortunate terminology used by other Hebrew grammarians, which term the construct state noun as dependent, in contrast to the absolute state (see, e.g., GKC §89a).
- ↑ "and the heavens rolled up like a scroll (כַסֵּ֖פֶר)" (NIV).
- ↑ The LXX has "a column of a book"(?), Aquila "a roll of a book," Symmachus "a case/covering of a book," and Quinta "a volume of a book" (see Field 1875, 151).