Psalm 6 Semantics

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Word-Level Semantics

v. 1

For the director, with stringed instruments, on the octave. A psalm by David.

The word "octave" (lit.: "the eighth") has been translated in various ways (e.g., "eight-stringed instrument"). It is probably a musical term, since it only occurs in musical contexts (Ps. 6:1; 12:1; 1 Chron. 15:21). While the interpretation, "octave," is more likely than "eight-stringed instrument," "the final answer must remain undecided." (HALOT)

In light of this uncertainty, some translations have decided to

1. transliterate the term "sheminith" (KJV, ESV, CSB, NIV, NET, Reina-Valera),
2. translate it literally as "the eighth" (LXX, Aquila, Symmachus, Jerome, CEB, NVI, EÜ),
3. omit it entirely from the main text and including it in a footnote (CEV).

v. 2

YHWH, do not correct me in your anger,

and do not discipline me in your wrath.

v. 3

Have mercy on me, YHWH, for I am languishing.

Heal me, YHWH, for my bones have become dismayed.

In Psalm 6:3, "bones" are said to experience"dismay". Since "dismay" is an emotion, and since "bones" can refer to the "seat of the emotions" (HALOT, TWOT) (e.g., Ps. 51:10), it is likely that "bones" in Psalm 6 refers not to the "body" (so SDBH), but to the whole person. If this is correct, then SDBH's entry (f) is more appropriate to Psalm 6 than entry (b): "literally: (one's) bones, extended to denote the entire person; hence: a reference to one's self."

v. 4

And my soul has become very dismayed.

And you, YHWH, how long?

v. 5

Turn back, YHWH. Rescue my soul.

Save me for the sake of your loyalty.

Some translations take šûb (lit.: "turn") in Psalm 6:5 to mean “come back” (NEB, CJB, CEB) or “return” (NLT, NASB), as though YHWH has abandoned David and David wants him to return. However, David’s problem in Psalm 6 is not that God has abandoned him, but that God is angry with him (v. 2, "your anger") (cf. Psalm 38). The suffering, in other words, is not due to God’s absence, but to God’s disposition (anger) and active involvement (discipline). The request to "turn," therefore, is better interpreted as a request to "turn back (from anger)" or to "relent" (NET). This meaning of šûb is attested elsewhere, especially in contexts where God is said to be angry (e.g. Ex. 32:12; Ps. 90:13).

v. 6

For there is no commemoration of you in the world of the dead.

In Sheol, who praises you?

Psalm 6:6 says that there is no "commemoration" (lit.: "remembrance") of YHWH in the world of the dead (Ps. 6:6). The word zēker (translated here as "commemoration") can also refer to someone's personal name (e.g., Ex. 3:15). This is significant because, while YHWH's name is mentioned eight times in Psalm 6, it is not mentioned at all in vv. 7-8. In these verses, it is as though the psalmist is in "the world of the dead", the place where YHWH's name (zēker) is not mentioned. The NIV2011 translation does an excellent job of bringing this out: "Among the dead no one proclaims your name" (Ps. 6:6a).

v. 7

I have grown weary because of my groaning.

I drench my couch every night.

With my tears I melt my bed.

The verb Śāḥāh (v. 7b) occurs only three times in the Hebrew Bible (Isa. 25:11 [qal, x2]; Ps. 6:7 [hiphil]). In the qal stem, it means “to swim.” In Psalm 6, the verb is in the hiphil stem, which is causative: “to cause to swim.” This translation is represented in Jerome's Vulgate (Hebrew): natare faciam (“make swim/float”). This is probably a hyperbolic way of saying “to flood/drench.” Both the LXX and Aquila understood the word to mean “wash” (λούσω/πλύνω).

The verb māsah (v. 7c) (cf. māsas) occurs only in the hiphil stem and almost exclusively in the Psalms (Josh. 14:8; Ps. 6:7; 39:12; 147:18). It means literally to “melt” or to “dissolve into liquid” (e.g. the melting of ice in Ps. 147:18). In Psalm 6, it is used in the hyperbolic image of a flood of tears turning a couch to liquid. This literal meaning is preserved in the highly literal translation of Aquila (τήκω – “melt”). Other ancient translations give a more figurative sense: LXX (βρέχω – “make wet,” cf. Lk. 7:38), Targum (טמשׁ – “immerse”), Vulgate (rigabo – “make wet”).

v. 8

My eye has wasted away because of vexation.

It has become weak because of all my adversaries.

The verb ʿāšēš occurs three times in the Bible, only in the Psalms (Ps. 6:8 [עֵינִי]; 31:10 [עֵינִי], 11 [עֲצָמַי]) and only in the qal stem. It is a stative verb (Ps. 31:11, עָשֵׁשָׁה). It’s precise meaning is uncertain. HALOT gives the following options, “(a) to become dark, clouded is acceptable for Ps. 6:8 and 31:10, and (b) to be weak is not necessarily excluded; on the other hand (c) to decompose is only relevant for Ps. 31:11; in all instances (d) to swell up is possible and therefore to be preferred.” In Ps. 6:8, the first option is reflected in the Targum (חשׁך) and the Vulgate (caligavit), and the fourth option seems to have been taken by Symmachus (ἐφλεγμαίνω).

The verb ʿātēq, occurring four times in the qal stem and only here in the Psalms (Ps. 6:8; Job 14:18; 18:4; 21:7), has the concrete meaning “move (away)” (Job 14:18; 18:4). This is metaphorically extended to mean “move on in years” i.e., “to be/grow old” (Ps. 6:8; Job 21:7). So LXX (ἐπαλαιώθην, “I have grown old” [note the LXX has a 1cs verb [so Aquila, Symmachus, Jerome] instead of a 3fs verb [as in MT, Syriac, Targum]).

v. 9

Move away from me, all workers of evil.

For YHWH has heard the sound of my weeping.

v. 10

YHWH has heard my supplication.

YHWH will accept my prayer.

v. 11

Let all my enemies be shamed and very dismayed.

Let them turn back. Let them be shamed in an instant.

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Notes

Verbs v. 2

The context suggests that YHWH's correction in anger has already begun (hence his desperate state, his prayer for mercy, and his request for YHWH to "turn back [from anger]" in v. 5). Therefore, his request is that YHWH would stop correcting in anger (cf. Ps. 4:5, "stop sinning"). Waltke comes to the same conclusion: "Since the rest of the psalm shows he is under discipline, the negative particle for urgent petition is better glossed 'stop.'" Similarly, Wendland writes, "The Hebrew text as rendered in English may suggest to some readers/hearers that the psalmist is praying that God would not begin to 'discipline' him. However, as v. 3 indicates, the psalmist is rather appealing that God would not continue to apply such discipline so that it seems 'wrathful' in nature."

Verbs v. 10

In v. 10a (שָׁמַ֣ע יְ֭הוָה תְּחִנָּתִ֑י) the verb is a qatal form, and in v. 10b (יְ֝הוָ֗ה תְּֽפִלָּתִ֥י יִקָּֽח׃) the verb is a yiqtol form (יִקָּֽח). In this case, the qatal form is best explained as having present perfect semantics ("has heard"), and the yiqtol form is best explained as having future semantics ("will accept"). This view is in accord with the prototypical meanings of qatal (past) and yiqtol (non-past), and it is supported by the context and poetic structure of the psalm. In v. 3, David prays (1) for YHWH to have mercy on him (חנן) and (2) for YHWH to heal him (רפא). In terms of the poetic structure, verse 10 mirrors verse 3, so that David's תְּחִנָּתִ֑י (v. 10a) refers to his plea for YHWH to have mercy (v. 3a), and his תְּֽפִלָּתִ֥י (v. 10b) refers to his prayer for healing (v. 10b). By the time the psalmist reaches v. 10, YHWH has granted the first of these requests (hence, v. 10a is past tense: "YHWH has heard my supplication" = YHWH has taken up a merciful disposition), but he has not yet granted the second request for healing (hence, v. 10b is future tense: "YHWH will accept my prayer" = YHWH will heal me).