Psalm 92 Test Poetic Features
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
Echoes of Genesis 1
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
- 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 exegetical issue.
Feature
Psalm 92 contains a number of lexical and thematic connections to Genesis 1.
After the superscription, the first word of the body of the psalm (vv. 2-16) is טוֹב "right" (or "good"), as the predicate of a verbless clause. This same predicate governs the content of the psalm through vv. 2-4, though requiring increasingly complex elisions, reminiscent of the fragmentary וַיַּרְא אֱלֹהִים כִּי־טוֹב (lit. "and God saw that good") throughout Genesis 1.
In v. 5 the psalmist is said to rejoice בְּמַעֲשֵׂי יָדֶיךָ "in the work of your hands."
A key contrast found in the psalm is the instances of flourishing. In v. 8, the wicked are said to flourish "like a green plant" (כְּמוֹ עֵשֶׂב), while the righteous will flourish "like a palm tree" and "like a cedar tree" in v. 13 (כַּתָּמָר and כְּאֶרֶז). These two plant types are similar to those mentioned in Genesis 1. Indeed, עֵשֶׂב is a common lexeme there (see Gen 1:11, 12, 29, 30), in the expression "plants yielding seed," ESV), which is differentiated from עֵץ, the "fruit trees bearing fruit in which is their seed" (Gen 1:11, ESV).
Effect
With the mention of "the Sabbath day" in the superscription, the thematic motif of the creation account in Genesis 1 is immediately activated. There are seven instances of טוֹב in the creation account (Gen 1:4, 10, 12, 18, 21, 25, 31; cf. the poetic feature, YHWH, sevenfold) in the famous sentence fragment (lit.) "God saw that good/right," which are likewise recalled with the mention of טוֹב as the first word of the body of the psalm. Thus, vv. 2-4 affirm that the goodness/rightness God saw at creation continues to be true: the creation order is, still, right/good, governed by YHWH's loyalty and faithfulness both in the morning and at night (v. 3; cf. the similar עֶרֶב and בֹּקֶר of Gen 1).
This distinction made between עֵשֶׂב and עֵץ in Genesis 1 finds an echo in the comparison of the wicked (רְשָׁעִים) and righteous (צַדִּיק) and their respective flourishing (פרח) in vv. 8 and 13, which poetically suggests that the future flourishing of the latter group is likened to types of tree (עֵץ), whereas the flourishing of the wicked is ephemeral, as the nature of עֵשֶׂב (cf. Ps 102:5, 12) and will quickly dry up and fade, leading to destruction.
When the psalmist rejoices "in the work of your hands" (בְּֽמַעֲשֵׂה* יָדֶיךָ*), it may imply many things, among which is its reference to the original creation (cf. Ps 102:26). However, it is followed be mention of "great works" and "deep plans" (v. 6), which suggest the intricate nature of YHWH's just rule over creation: it allows for the temporary flourishing of the wicked—though this is not a threat to his injustice or outside the bounds of his purposes in creation. At the same time, it is foolish (v. 7-8) to think that this flourishing will last or in any way pose a threat to the final assertion of the psalm, that YHWH is perfectly fair, without a hint of injustice. The (temporary) flourishing of the wicked and the (lasting) flourishing of the righteous are of fundamentally different natures, "each according to their kind."
YHWH, Sevenfold
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
- 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 exegetical issue.
Feature
There are seven instances of the divine name, YHWH, in Psalm 92. They are distributed symmetrically, including both the first and last verse of the body of the psalm (vv. 2, 16) with three occurrences both before and after the central verse (v. 9), and one in the central verse. The first and final two appear in the third-person, while the inner four (vv. 5, 6, 9, 10) are second-person vocatives.
Furthermore, the body of the psalm contains seven verses both before and after the central verse (vv. 2-8, 10-16). This central verse is the only monocolon in the psalm, flanked by the only two tricola in the psalm (vv. 8, 10), making a total of seven lines.
Effect
The superscription of Ps 92 uniquely mentions the “Sabbath day,” which finds its origins in the seventh day of creation, when God had finished all his work and then rested. The many sevens in the poem around the central verse (seven instances of the divine name, seven verses, and seven lines framing it) cause the theme of “Sabbath” to reverberate loudly, highlighting the central verse: YHWH on high forever. The poetic effect is to suggest that the Sabbath the psalmist is truly celebrating is defined by YHWH being on high, exalted over creation, forever. This is often called the future Sabbath, in which there is a full rest and a complete revelation of justice—both the ultimate, final destruction of the wicked and the ultimate, eternal flourishing of the righteous.
Justice from on High
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
- 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 exegetical issue.
Feature
Besides those mentioned in YHWH, sevenfold, there are a number of other structural indications that v. 9 is the central verse of the psalm, with both vv. 2-8 and 10-16 in a symmetrical relationship. These include:
- The infinitive "to declare" in both vv. 3 and 16
- The evildoers mentioned in vv. 8 and 10
- And the flourishing of the wicked and righteous in vv. 8 and 13-14, respectively.
Nevertheless, a quick glance at the psalm shows the imprecise nature of this symmetry, as well as a number of features of linear development and repetition between the two sections of vv. 2-8 and 10-16:
- The infinitive "to declare" is found in the second verse of the first section, though the last verse of the second section
- The flourishing of the wicked is mentioned once in the final verse of the first section, though the flourishing of the righteous is mentioned twice in the fourth and fifth verses of the second section
- The evildoers are mentioned one line away from v. 9 in 8b, though two lines away in 10c
- The discourse marker, כִּי, appears once in the middle of the first section, though twice immediately at the beginning of the second section
- There is a pattern of movement from singular to plural throughout the psalm on a micro level (vv. 5-6, 7-8, 13-15)
Effect
From the outer bounds of declaring YHWH's loyalty, faithfulness (v. 3) and justice (v. 16), past the symmetric layers of the apparent flourishing of the wicked (v. 8a) and the future flourishing of the righteous (vv. 13-14), and the inner layers of the evildoers (vv. 8, 10), all highlight v. 9. The only two tricola of the psalm (vv. 8, 10) also flank the central verse as the unique monocolon in the body of the psalm. Structurally, v. 9 gains unrivaled prominence as the psalm's central reminder—namely, that YHWH executes perfect justice from his holy mountain (Isa 11:1-9; 57:15; Amos 1:2; Ps 2:6; 3:5; 43:3; 97:8; 99; 102:20-22). It is YHWH's position on high forever, that is, his prerogative to enact justice, that guarantees the evildoers' flourishing will be temporary (v. 8) and they will ultimately be scattered (v. 10). It is YHWH's position on high forever that provides cause for the righteous to praise, though the precise reason is not entirely clear until the last verse. In the last verse, the message of the psalm comes full circle: when YHWH deals out justice from on high, such that the wicked are destroyed but the righteous flourish, there is a purpose for the righteous flourishing: in order to praise him and declare him to be just. Because YHWH is just, the wicked flourish only temporarily and the righteous flourish forever. The righteous flourish in order to declare him to be just. It is a virtuous cycle and the message to which the psalm returns to time and time again, as vv. 2-8 anticipate its reality and vv. 10-16 look back on its assertion.
Along with the (imperfect) symmetrical structure, there is also a linear progression that drives the psalm forward, not only to v. 9 but all the way to the end. The effect is to impel the reader through the temporary flourishing of the wicked until, finally, they have perished and the righteous alone are left to flourish, vigorous and fresh in old age. The climax for the linear progression is the declaration of v. 16—YHWH is, in fact, fair. His justice is unthreatened by enemies or fears of perceived injustice. The linear structure, as noted, is seven verses (2-8), a single verse (9), and seven more verses (10-16). The first seven present us with the first Sabbath week, that of observed and experienced reality in a (seemingly) unjust world, before YHWH is exalted on high forever (v. 9). The second set of seven verses (10-16) build upon the idea that YHWH is judging on high, urging us ever forward in time, oriented towards the future Sabbath when, at the end of this "week," he will still be exalted on high forever. The intensification from singular to plural, one כִּי to two, and one mention of flourishing to two indicate that this flourishing will last, not simply ephemerally, as a green plant, but into long life, characteristic of that in the new heavens and new earth (cf. Isa 65:20). The final step of the flourishing of the righteous is their declaration of YHWH's perfect justice, arriving at the end of another seven verses (symbolizing seven days and bringing us to another Sabbath). The content of the declarations remains the same: v. 9, with YHWH on high forever. Thus, the linearity and symmetry converge as the psalm returns to the end of another seven (Sabbath) and praises him as exalted once again, because it is right to do so.
If the declaration of vv. 2-4 were in anticipation, the declaration of v. 16 is the culmination, when everything is seen and known. His completed works will display his perfect justice, and his people can both praise him now for that and eagerly look forward to their own experience of the ultimate justice.
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
(For more information, click "Repeated Roots Legend" below.)
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
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Roots occurring primarily in the first section are indicated in a yellow box. |
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Roots occurring primarily in the third section are indicated in a blue box. |
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Roots connected across sections are indicated by a vertical gray line connecting the roots. |
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Section boundaries are indicated by a horizontal black line across the chart. |
Repeated Roots Mini-story
