Psalm 92 Test Discourse
From Psalms: Layer by Layer
Psalm 92/Test/Discourse
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Set List
There are four participants/characters in Psalm 92:
| Psalmist |
| YHWH |
| "Most High" (v. 2) |
| "Our God" (v. 14) |
| "My rock" (v. 16) |
| Righteous |
| [YHWH's] Enemies |
| [The psalmist's] Enemies |
| "Wicked people" (vv. 8, 12) |
| "Evildoers" (vv. 8, 10) |
| "Those rising up against me" (v. 12) |
| Stupid people |
| Fools |
- Psalmist: someone who has been made to rejoice by YHWH's work (v. 5) and received promises of victory over his enemies (vv. 11-12). Furthermore, he is the relational proprietor of "my rock" (v. 16) and shares in "our God" (v. 14).
- The righteous are explicitly introduced as a class term in the topic shift in v. 13, yet subtly shift to a plural reference from v. 14 onwards. They have also been judged as the addressee from then on, with the intended perlocutionary effect that they will trust in the contents of v. 16: that YHWH is fair and just.
- The enemies are explicitly mentioned as YHWH's enemies in v. 10 and probably also as the psalmist's in v. 12 (though see the lexical notes on שׁוּרָי). In parallel with "evildoers" in v. 10, this is also true of their identification as both "wicked" and "evildoers" in v. 8 and "those rising up against me" in v. 12. Though not identical, the fools mentioned in v. 7 are not aware of their coming downfall, despite their ephemeral prosperity, so are understood to form part of this participant set. As in the case of the righteous above, this participant set is first introduced as a class term in the singular (v. 7), before shifting to plural reference in vv. 8, 10, 12.
| Speaker | Text (Hebrew) | Verse | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | Addressee |
|---|---|---|---|---|
| מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃ | 1 | A psalm. A song for the Sabbath day. | ||
| Psalmist | ט֗וֹב לְהֹד֥וֹת לַיהוָ֑ה | 2 | It is right to praise YHWH | YHWH |
| וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃ | and [it is right] to sing praise to your name, Most High. | |||
| לְהַגִּ֣יד בַּבֹּ֣קֶר חַסְֽדֶּ֑ךָ | 3 | [It is right] to declare your loyalty in the morning | ||
| וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃ | and [it is right to declare] your faithfulness at night. | |||
| עֲֽלֵי־עָ֭שׂוֹר וַעֲלֵי־נָ֑בֶל | 4 | [It is right to praise YHWH] with a ten-stringed instrument and with a harp, | ||
| עֲלֵ֖י הִגָּי֣וֹן בְּכִנּֽוֹר׃ | with a soft melody on a lyre. | |||
| כִּ֤י שִׂמַּחְתַּ֣נִי יְהוָ֣ה בְּפָעֳלֶ֑ךָ | 5 | For you have made me rejoice, YHWH, by your action; | ||
| בְּֽמַעֲשֵׂה* יָדֶ֣יךָ אֲרַנֵּֽן׃* | In the work of your hands I rejoice. | |||
| מַה־גָּדְל֣וּ מַעֲשֶׂ֣יךָ יְהוָ֑ה | 6 | How great are your works, YHWH! | ||
| מְ֝אֹ֗ד עָמְק֥וּ מַחְשְׁבֹתֶֽיךָ׃ | your plans are so deep. | |||
| אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע | 7 | Stupid people do not know [this] | ||
| וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃ | and fools do not understand this: | |||
| בִּפְרֹ֤חַ רְשָׁעִ֨ים ׀ כְּמ֥וֹ עֵ֗שֶׂב | 8 | when wicked people flourish like a green plant | ||
| וַ֭יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן | and any evildoers prosper, | |||
| לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד׃ | [this is] for them to be destroyed forever, | |||
| וְאַתָּ֥ה מָר֗וֹם לְעֹלָ֥ם יְהוָֽה׃ | 9 | but you are on high forever, YHWH. | ||
| כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ ׀ יְֽהוָ֗ה | 10 | For look, your enemies, YHWH— | ||
| כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ | for look, your enemies will perish; | |||
| יִ֝תְפָּרְד֗וּ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃ | all evildoers will be scattered, | |||
| וַתָּ֣רֶם כִּרְאֵ֣ים קַרְנִ֑י | 11 | and you will lift up my horn like a wild ox, | ||
| בְּלּתִי* *כְּשֶׁ֣מֶן* רַעֲנָֽן׃* | my old age [will be] fresh like oil, | |||
| וַתַּבֵּ֥ט עֵינִ֗י בְּשׁ֫וּרָ֥י | 12 | and my eyes will look upon my enemies; | ||
| בַּקָּמִ֖ים עָלַ֥י מְרֵעִ֗ים תִּשְׁמַ֥עְנָה אָזְנָֽי׃ | my ears will hear those who rise up against me, wicked people. | |||
| צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח | 13 | The righteous will flourish like a palm tree; | The Righteous | |
| כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ | like a cedar tree in Lebanon he will grow. | |||
| שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה | 14 | [They will be] transplanted in the house of YHWH; | ||
| בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃ | in the courtyards of our God they will flourish. | |||
| ע֭וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה | 15 | They will still thrive in old age; | ||
| דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ | they will be vigorous and fresh | |||
| לְ֭הַגִּיד כִּֽי־יָשָׁ֣ר יְהוָ֑ה צ֝וּרִ֗י | 16 | in order that people declare that YHWH, my rock, is fair | ||
| וְֽלֹא־עַוְלָ֥תָה בּֽוֹ׃ | and there is no injustice in him. |
- v. 5 – For the emendation of בְּֽמַעֲשֵׂה* יָדֶ֣יךָ* (MT: בְּֽמַעֲשֵׂ֖י יָדֶ֣יךָ), see the grammar notes.
- v. 11 – For the revocalization of *בְּלֹתִי* (MT: בַּ֝לֹּתִ֗י) and the emendation of *כְּשֶׁמֶן* (MT: בְּשֶׁ֣מֶן), see the The Grammar and Meaning of Ps 92:11b.
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
Macrosyntax
Macrosyntax Diagram
(For more information, click "Macrosyntax Legend" below.)
(Click diagram to enlarge)
Paragraph Divisions
The two selah instances in vv. 8b and 11b do not seem to play a role on the macrosyntactic level in this psalm and thus do not contribute to paragraph division. They do, however, play a role in the poetic structure of the psalm (see Poetic Structure)
- vv. 2-5: follows the superscription and begins with a vocative and temporal frame setter.
- vv. 6-7: beings with a focal בַּמֵּתִים, paralleled in v. 11.
- vv. 8-10: beings with a focal עָלַי, paralleled in v. 17.
- vv. 11-13: beings with a focal בַּמֵּתִים, paralleling v. 6; dominated by a series of yes-no questions.
- vv. 14-16: begins with a topic-shift to first person.
- vv. 17-19: beings with a focal עָלַי, paralleling v. 8.
Word Order
- v. 2b: יוֹם is fronted not in order to mark argument focus but as a temporal frame setter. Additionally, its initial position in the clause sets up expectation of the word pair (יום/לילה), standing in a balanced position to the focal בַּלַּיְלָה. As for the fronting of בַּלַּיְלָה, it marks scalar focus: "even at night".
- v. 4b mirrors 4a.
- 'v. 6a': The fronting of בַּמֵּתִים is for marked scalar focus: "not only in the society of the living, but even in the society of the dead I am an outcast".
- v. 6c: The fronting of the subject הֵמָּה marks the beginning of the second part of the coordinated relative clause and the new syntactic role of the antecedent in this part (direct object in the first part; subject in the second part). מידך is in marked focus.
- v. 8a: Fronting of עָלַי is for exclusive focus. The word order supporting a focal reading matches the subtext of this verse implying the status of the psalmist as a scapegoat chosen by YHWH of all people (cf. common-ground assumption for v. 8a in Story-Behind).
- v. 8b: Fronting of כָל-מִשְׁבָּרֶיךָ is for marked focus, highlighting the total and merciless character of YHWH's affliction of the psalmist, not sparing a single "wave" from him. Phrases with כל are often fronted for marked focus (cf. Lunn 2006:198).
- v. 10a: The SV word-order is an indication of either an argument-fronting or a sentence-focus. As shown in Story-Behind (cf. common-ground assumptions for v. 10a), the eye here is a synecdoche for the whole body with an emphasis on the vitality and health of a person. Given the latter and the direct context of the line, a marked focus is not plausible here. A topic shift is also implausible here, since the eye represents the psalmist who is already the activated topic. We therefore prefer to read this clause as a sentence-focus (thetic): following a long list of accusations directed towards YHWH with a detailed breakdown of the afflictions the psalmist is enduring, comes the bottom line announcing the consequence of this whole affair: "Look now, I am depleted of vitality because of all this endless misery (a result of everything I have stated just now)."
- v. 10b is rhetorical highlighting following a post-nucleus vocative for confirming focus (cf. note under "vocatives" above): "yes, every day indeed I have been calling you!".
- v. 11a: Fronting of לַמֵּתִים is for marked contrastive focus, serving as the clause constituent on which the rhetorical yes-no question focuses: "Is it for the dead that you perform wonders (or to the living)?"
- v. 11b: "A disjunctive question is sometimes a mere stylistic feature, used in cases of synonymous parallelism... especially in poetry: Is 10:15; Jb 4:17; 6:5)" (JM §161e). This device is used rhetorically with an expected negative answer on both parts of the disjunctive question. The fronting of רְפָאִים, which on its surface looks like a marked focus, results in fact in an ironic pseudo-focus which repeats, with a different word, the already activated focus of 11a (given the nature of this particular stylistic device of synonymous parallelism in a disjunctive question here; see above). This in turn further enhances the rhetorical force of this construction.
- v. 12b, 13b mirror 12a and 13a respectively with the verbs elided.
- v. 14a is topic-shift, from third to first person, with marked topic וַאֲנִי fronted. אֵלֶיךָ is fronted for marked restricting focus: "I have been crying out to you (only) for help, (because I know you are the only one who can save me)."
- v. 14b is fronting of בַּבֹּקֶר for marked exclusive focus: "in the morning (specifically, deliberately) my prayer will keep welcoming you in the morning.". This reading matches the subtext of this verse referring to morning time widely believed to be the time when YHWH appears to deliver (cf. common-ground assumption for v. 14b in Story-Behind). תפלתי marks topic activation. This word order (focus-topic) is attested in e.g. 2Kgs 19:23, Isa 28:17.
- v.15a: The question word למה is focused by virtue of the following vocative (cf. note under "vocatives" above), unsurprisingly as questions are by nature focal. Rhetorically it represents a negative directive speech act ("don't, YHWH, reject me"); cf. Speech Act Analysis.
- v. 16a: "A personal pronoun tends to occupy the second slot when no prominence is intended to be given to it... the predicate preceding a pronominal subject often does receive some prominence." (JM §154fa). In our case, עָנִי is a confirming focus: "Why do you keep rejecting me? I'm afflicted, as you know!"
- v. 17a is exclusive focus, cf. vs. 8a.
- v. 17b mirrors 17a.
Vocatives
The vocatives may also be accounted for poetically (cf. poetic feature 3). This poetic interpretation can be either alternative or overlapping with the following discursive one.
- v. 2: Prime addressee for urgent imperative. Structurally, the vocative opens the psalm (the superscription being ignored) and explicitly defines the addressee, YHWH, the only addressee throughout the whole psalm, thus serving as an opening formula to this direct personal "missive" to him.
- v. 10b: Post-nucleus vocative "providing rhetorical highlighting, though of a less specific nature [than focus]" (Miller 2010, 358). Following the lengthy lament in vv. 4-10a, the psalmist empowers his accusation of YHWH, by emphasizing the fact that he has been praying every day out of his extreme misery, and yet there was no reaction from YHWH.
- v. 14a: Post-fronted constituent vocative, focusing אֵלֶיךָ (cf. "word order" below).
- v. 15a: Post-fronted constituent vocative, focusing לָמָה (cf. "word order" below).
There are no Discourse Marker notes for this psalm.
Conjunctions
- v. 5c: Followed by a noun, אֵין can form a sort of asyndetic relative clause, which serves as an attribute to the preceding noun, with the force of "without" (cf. JM §160o).
- v. 9c: The waw opens a clause of consequence ("so that...") in a co-subordinated structure (+dependent -embedded). Affirmative clauses of consequence require a volitive verbal form (cf. JM §116a), whereas negative ones have לא followed by a yiqtol-indicative form (ֹcf. JM §116j). Such clauses most commonly follow a volitive verb in the main clause, but other types of clauses are also possible, e.g. nominal clauses such as in our verse (cf. Nu 23:19: לֹא אִישׁ אֵל וִיכַזֵּב "God is not a man that he should lie"). For וְלֹא + yiqtol in a result clause, cf. Gen. 42.2, Lev. 10.9, Deut. 17.17 and 1 Kgs. 18.44.
- v. 14a: The waw opening the verse is a marker of a topic-shift from 3rd person back to 1st person, which also begins a new section in the psalm. “The discourse pragmatic function of wāw intersects with the use of word order to highlight a change of topic relating to one of the speech participants” (Miller 1999, 184).
Speech Act Analysis
Speech Act Chart
The following chart is scrollable (left/right; up/down).
(For more information, click "Speech Act Table Legend" below.)
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes | |
|---|---|---|---|---|---|---|---|---|---|---|---|
| 1 | מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃ | A psalm. A song for the Sabbath day. | Fragment | Assertive | Providing information about liturgy and underying theme of the psalm. | On the contribution of "the Sabbath day," see the story behind table and the exegetical issue. | |||||
| 2 | ט֗וֹב | It is right | Declarative | Assertive | Reminding that YHWH is praiseworthy. | Reminding that YHWH is praiseworthy. | Reminding that YHWH is praiseworthy. | • The righteous will be sure YHWH is praiseworthy. | • The righteous will praise YHWH. | Note that, although the righteous are only the explicit addressee in vv. 13-16 (licensed by the third person suffix in "my rock" [v. 16] but second person references to YHWH elsewhere; see participant analysis), the intended perlocutionary effect is no doubt directed towards the righteous throughout the entire psalm. Since the didactic peak of the psalm falls on the last verse, that the righteous themselves will declare that YHWH is fair and there is no injustice in him (forming a poetic inclusio with the generalized לְהַגִּיד of v. 3), the content of the entire psalm is best construed as encouraging the righteous to this conclusion, for their confidence to praise YHWH now, even if they do not see the depth of YHWH's plans (v. 6) or the wicked punished just yet (v. 8). | |
| 2 | לְהֹד֥וֹת לַיהוָ֑ה | to praise YHWH | |||||||||
| 2 | וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃ | and [it is right] to sing praise to your name, Most High. | |||||||||
| 3 | לְהַגִּ֣יד בַּבֹּ֣קֶר חַסְֽדֶּ֑ךָ | [It is right] to declare your loyalty in the morning | Declarative | Assertive | Reminding that YHWH's loyalty and faithfulness are worth our attention. | ||||||
| 3 | וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃ | and [it is right to declare] your faithfulness at night. | |||||||||
| 4 | עֲֽלֵי־עָ֭שׂוֹר וַעֲלֵי־נָ֑בֶל עֲלֵ֖י הִגָּי֣וֹן בְּכִנּֽוֹר׃ | [It is right to praise YHWH] with a ten-stringed instrument and with a harp, with a soft melody on a lyre. | Declarative | Assertive | Reminding that YHWH is worthy of any and every form of praise. | ||||||
| 5 | כִּ֤י שִׂמַּחְתַּ֣נִי יְהוָ֣ה בְּפָעֳלֶ֑ךָ | For you have made me rejoice, YHWH, by your action; | Declarative | Assertive | Explaining why he feels the need to praise YHWH. | Explaining why YHWH is praiseworthy. | • YHWH will stay faithful to his works and character. • The righteous will also praise YHWH for his works and character.
| ||||
| 5 | *בְּֽמַעֲשֵׂה* יָדֶ֣יךָ אֲרַנֵּֽן׃ | In the work of your hands I rejoice. | Declarative | Expressive | Praising YHWH for his work. | ||||||
| 6 | מַה־גָּדְל֣וּ מַעֲשֶׂ֣יךָ יְהוָ֑ה | How great are your works, YHWH! | Declarative | Expressive | Praising YHWH for how great his work is. | • The righteous will be sure that YHWH's ways are great. | • The righteous will contemplate YHWH's works and plans. | ||||
| 6 | מְ֝אֹ֗ד עָמְק֥וּ מַחְשְׁבֹתֶֽיךָ׃ | Your plans are so deep. | Declarative | Expressive | Praising YHWH for how deep his plans are. | • The righteous will be sure that YHWH's plans are deep. | |||||
| 7 | אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע | Stupid people do not know [this] | Declarative | Assertive | Reporting the shortsightedness of foolish people. | Reporting the short-sightedness of foolish people. | Reporting the short-sightedness of foolish people. | • The righteous will conclude that – these people described are, indeed, fools. – the destruction of the wicked is certain. – YHWH's rule is just and eternal. |
• The righteous will feel – disgust towards those who do not know this – confidence that the wicked will be destroyed. – trust in YHWH's justice. |
• The righteous will trust in YHWH's eternal justice. • The righteous will praise YHWH's works.
| |
| 7 | וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃ | and fools do not understand this: | |||||||||
| 8 | בִּפְרֹ֤חַ רְשָׁעִ֨ים ׀ כְּמ֥וֹ עֵ֗שֶׂב | when wicked people flourish like a green plant | |||||||||
| 8 | וַ֭יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן | and any evildoers prosper, | |||||||||
| 8 | לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד׃ | [this is] for them to be destroyed forever, | |||||||||
| 9 | וְאַתָּ֥ה מָר֗וֹם לְעֹלָ֥ם יְהוָֽה׃ | but you are on high forever, YHWH. | |||||||||
| 10 | כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ ׀ יְֽהוָ֗ה | For look, your enemies, YHWH— | Declarative | Expressive | Congratulating YHWH on the downfall of his enemies. | Congratulating YHWH on the downfall of his enemies. | Asserting his own future flourishing. | • YHWH will know the psalmist is confident in YHWH's victory. | • The righteous will feel confident in YHWH's sovereignty. | • YHWH will continue to destroy the wicked. | |
| 10 | כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ | for look, your enemies will perish; | |||||||||
| 10 | יִ֝תְפָּרְד֗וּ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃ | all evildoers will be scattered, | Declarative | Expressive | Congratulating YHWH on the downfall of his enemies. | ||||||
| 11 | וַתָּ֣רֶם כִּרְאֵ֣ים קַרְנִ֑י | and you will lift up my horn like a wild ox, | Declarative | Assertive | Asserting his own future restoration. | Asserting his own future flourishing. | • YHWH will know the psalmist is confident in his own victory. | • The righteous will feel confident in the psalmist's future flourishing. | • YHWH will bestow health and status upon the psalmist. | ||
| 11 | *בְּלּתִי* *כְּ*שֶׁ֣מֶן רַעֲנָֽן׃ | my old age [will be] fresh like oil, | Declarative | Assertive | Asserting his own future flourishing. | • YHWH will keep the psalmist safe and flourishing even into old age. | |||||
| 12 | וַתַּבֵּ֥ט עֵינִ֗י בְּשׁ֫וּרָ֥י | and my eyes will look upon my enemies; | Declarative | Assertive | Asserting his own future victory. | • YHWH will give the psalmist victory. | |||||
| 12 | בַּקָּמִ֖ים עָלַ֥י מְרֵעִ֗ים תִּשְׁמַ֥עְנָה אָזְנָֽי׃ | my ears will hear those who rise up against me, wicked people. | Declarative | Assertive | Asserting his own future victory. | • YHWH will not let the psalmist be caught out by his enemies. | |||||
| 13 | צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח | The righteous will flourish like a palm tree; | Declarative | Assertive | Explaining the extent of the flourishing of the righteous. | Explaining the extent and the means of the flourishing of the righteous. | Asserting the future flourishing of the righteous. | • The righteous will feel confident in their own future flourishing. | • YHWH will cause the righteous to flourish. | ||
| 13 | כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ | like a cedar tree in Lebanon he will grow. | Declarative | Assertive | Explaining the extent of the flourishing of the righteous. | ||||||
| 14 | שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה | [They will be] transplanted in the house of YHWH; | Declarative | Assertive | Explaining the means of the flourishing of the righteous. | • The righteous will think that the house of YHWH is the source of flourishing. | • The righteous will seek YHWH in proper worship. | ||||
| 14 | בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃ | in the courtyards of our God they will flourish. | Declarative | Assertive | Explaining the means of the flourishing of the righteous. | ||||||
| 15 | ע֭וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה | They will still thrive in old age; | Declarative | Assertive | Asserting the future flourishing of the righteous. | Asserting the future flourishing of the righteous. | • YHWH will keep the righteous safe and flourishing even into old age. | ||||
| 15 | דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ | they will be vigorous and fresh | Declarative | Assertive | Asserting the future flourishing of the righteous. | • The community will think YHWH is just. | • The community will feel confident that YHWH is just. | • The community will declare that YHWH is just. | |||
| 16 | לְ֭הַגִּיד | in order that people declare | |||||||||
| 16 | כִּֽי־יָשָׁ֣ר יְהוָ֑ה צ֝וּרִ֗י | that YHWH, my rock, is fair | |||||||||
| 16 | וְֽלֹא־עַוְלָ֥תָה בּֽוֹ׃ | and there is no injustice in him. | |||||||||
Summary Visual
Emotional Analysis
Emotional Analysis Chart
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | The Psalmist Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃ | A psalm. A song for the Sabbath day. | ||
| 2 | ט֗וֹב | It is right | • Confident in YHWH's praiseworthiness, because he is the Most High. | |
| 2 | לְהֹד֥וֹת לַיהוָ֑ה | to praise YHWH | ||
| 2 | וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃ | and [it is right] to sing praise to your name, Most High. | ||
| 3 | לְהַגִּ֣יד בַּבֹּ֣קֶר חַסְֽדֶּ֑ךָ | [It is right] to declare your loyalty in the morning | • Zealous that YHWH's loyalty and faithfulness be praised all the time. | |
| 3 | וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃ | and [it is right to declare] your faithfulness at night. | ||
| 4 | עֲֽלֵי־עָ֭שׂוֹר וַעֲלֵי־נָ֑בֶל עֲלֵ֖י הִגָּי֣וֹן בְּכִנּֽוֹר׃ | [It is right to praise YHWH] with a ten-stringed instrument and with a harp, with a soft melody on a lyre. | • Zealous that YHWH be praised in every way. | |
| 5 | כִּ֤י שִׂמַּחְתַּ֣נִי יְהוָ֣ה בְּפָעֳלֶ֑ךָ | For you have made me rejoice, YHWH, by your action; | • Continually joyous in YHWH's action both in the past and present. | |
| 5 | *בְּֽמַעֲשֵׂה* יָדֶ֣יךָ אֲרַנֵּֽן׃ | In the work of your hands I rejoice. | ||
| 6 | מַה־גָּדְל֣וּ מַעֲשֶׂ֣יךָ יְהוָ֑ה | How great are your works, YHWH! | • In awe at the greatness of YHWH's works. | |
| 6 | מְ֝אֹ֗ד עָמְק֥וּ מַחְשְׁבֹתֶֽיךָ׃ | Your plans are so deep. | • Amazed that YHWH's plans are so deep. | |
| 7 | אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע | Stupid people do not know [this] | • Contempt towards the stupid and foolish people. • Satisfied by the destruction of the wicked. • In reverential awe towards the exalted position of YHWH. • Confident that both the wicked's destruction and YHWH's sovereignty are forever. |
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| 7 | וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃ | and fools do not understand this: | ||
| 8 | בִּפְרֹ֤חַ רְשָׁעִ֨ים ׀ כְּמ֥וֹ עֵ֗שֶׂב | when wicked people flourish like a green plant | ||
| 8 | וַ֭יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן | and any evildoers prosper, | ||
| 8 | לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד׃ | [this is] for them to be destroyed forever, | ||
| 9 | וְאַתָּ֥ה מָר֗וֹם לְעֹלָ֥ם יְהוָֽה׃ | but you are on high forever, YHWH. | ||
| 10 | כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ ׀ יְֽהוָ֗ה | For look, your enemies, YHWH— | • Confident that YHWH's enemies will perish, even if they have not yet. | |
| 10 | כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ | for look, your enemies will perish; | ||
| 10 | יִ֝תְפָּרְד֗וּ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃ | all evildoers will be scattered, | • Confident that all evildoers will be dispersed and not one of them spared. | |
| 11 | וַתָּ֣רֶם כִּרְאֵ֣ים קַרְנִ֑י | and you will lift up my horn like a wild ox, | • Confident that his renewed status and vigor will match that the wild ox. | |
| 11 | *בְּלּתִי* *כְּ*שֶׁ֣מֶן רַעֲנָֽן׃ | my old age [will be] fresh like oil, | • Confident that his renewed status and vigor will last even into old age, comparable to the oil produced by a fresh and healthy olive tree. | |
| 12 | וַתַּבֵּ֥ט עֵינִ֗י בְּשׁ֫וּרָ֥י | and my eyes will look upon my enemies; | • Confident that he will enjoy his future victory, which his very own eyes will witness. | |
| 12 | בַּקָּמִ֖ים עָלַ֥י מְרֵעִ֗ים תִּשְׁמַ֥עְנָה אָזְנָֽי׃ | my ears will hear those who rise up against me, wicked people. | • Confident that he will be on guard and aware of his attackers. • Contempt towards those rising up against him as evildoers. |
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| 13 | צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח | The righteous will flourish like a palm tree; | • Sober and aware that deliverance from trying and difficult circumstances is not promised, but... • Confident that the righteous will flourish through it all. |
• Note that sobriety and awareness are very much secondary emotions compared to confidence. |
| 13 | כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ | like a cedar tree in Lebanon he will grow. | • Confident that the righteous will replicate the stability of a cedar tree. • Zealous that the righteous will commit themselves to proper worship. |
• Note that zeal is very much a secondary emotions compared to confidence. For the dedication to proper worship, see the "habitat" and "use" elements in the imagery table of cedar in Lebanon. This motif is, of course, more explicit in the following verse. |
| 14 | שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה | [They will be] transplanted in the house of YHWH; | • Confident that the righteous will be stable and flourish in the house of YHWH. • Zealous that the righteous will commit themselves to proper worship of "our God." |
• See the common ground for the association of altitude with cedars. |
| 14 | בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃ | in the courtyards of our God they will flourish. | ||
| 15 | ע֭וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה | They will still thrive in old age; | • Confident that the righteous will thrive even into old age. | |
| 15 | דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ | they will be vigorous and fresh | • Zealous that the flourishing of the righteous, both past and present, is for the purpose of producing confidence to declare that YHWH is fair and there is no injustice in him. • Confident that YHWH is "my rock." |
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| 16 | לְ֭הַגִּיד | in order that people declare | ||
| 16 | כִּֽי־יָשָׁ֣ר יְהוָ֑ה צ֝וּרִ֗י | that YHWH, my rock, is fair | ||
| 16 | וְֽלֹא־עַוְלָ֥תָה בּֽוֹ׃ | and there is no injustice in him. |
Summary Visual
Bibliography
Footnotes
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.