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Welcome to the Verse-by-Verse Notes for Psalm 92!

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.).

v. 1

v.	Hebrew	Close-but-Clear
1	מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃	A psalm. A song for the Sabbath day.

Expanded Paraphrase

A psalm. A song for the Sabbath day. Recited by the Levites as a reminder of the perfection of the eternal Sabbath, in which all wrongs will be made right.

Grammatical Diagram

Notes

The mention of the Sabbath day (יוֹם הַשַּׁבָּת) in the superscription of Psalm 92 is unique in the Hebrew Psalter.^[4] We have attempted to bring out the significance of the Sabbath theme for Psalm 92 in the expanded paraphrase, but for a more in-depth discussion see the exegetical issue, The Sabbath Day in Ps 92, and the background ideas in our Story Behind layer. We—along with multiple other ancient and modern sources (see the exegetical issue for details)—understand the primary contribution of Sabbath to be a look back on God's Sabbath rest after creation (see Genesis 2:1-3) used as inspirational reflection on the future Sabbath rest (cf. Ps 95:11). Furthermore, the prepositional phrase "for the Sabbath day" (לְיוֹם הַשַּׁבָּת) in the superscription indicates that it is a psalm to be sung on the Sabbath day.^[5]

Justice Praised (vv. 2-6)

vv. 2-6 comprise the first macrosyntactic unit and global speech act:

Nevertheless, the poetic structure, as reflected in the psalm's sections, seems to indicate, rather, a sevenfold structure (see the poetic feature YHWH, sevenfold),^[6] in which vv. 2-4 would be differentiated from vv. 5-6:

v. 2

v.	Hebrew	Close-but-Clear
2a	ט֗וֹב לְהֹד֥וֹת לַיהוָ֑ה	It is right to praise YHWH
2b	וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃	and [it is right] to sing praise to your name, Most High.

Expanded Paraphrase

As we gather on the Sabbath, let us remember how God created the entire world and it was good. It is still good, so it is right to praise YHWH and [it is right] to sing praise to your name, Most High, Creator of heaven and earth.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 2]
      Fragment
        ClauseCluster
          Clause
            Subject
              Nominal
                Clause
                  Predicate
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: לְ to
                        Object
                          Clause
                            Predicate <gloss="praise YHWH">
                              verb-infinitive: הֹדוֹת praise
                              Adverbial
                                PrepositionalPhrase
                                  Preposition
                                    preposition: לַ to
                                  Object
                                    noun: יהוָה YHWH
            Predicate
              verb: is
              Complement
                adjective: טוֹב right
          Conjunction
            conjunction: וּ and
          Clause
            Subject
              Nominal
                Clause
                  Predicate
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: לְ to
                        Object
                          Clause
                            Predicate
                              verb-infinitive: זַמֵּר sing praise
                              Adverbial
                                PrepositionalPhrase
                                  Preposition
                                    preposition: לְ to
                                  Object
                                    Nominal <gloss="your name">
                                      ConstructChain
                                        noun: שִׁמְ name
                                        suffix-pronoun: ךָ you
            Predicate <status="elided">
              verb: is
              Complement
                adjective: טוֹב right
      Fragment
        Vocative
          noun: עֶלְיוֹן Most High

Notes

As discussed in the poetic feature, Echoes of Genesis 1, after the superscription, the first word of the body of the psalm (vv. 2-16) is right (טוֹב, 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 ("[It is right]...", "[It is right to declare]...", etc.) reminiscent of the fragmentary וַיַּרְא אֱלֹהִים כִּי־טוֹב (lit. "and God saw that good") throughout Genesis 1. Indeed, with the mention of "the Sabbath day" in the superscription, the thematic motif of the creation account in Genesis 1 is immediately activated and there are seven instances of טוֹב in the creation account (Gen 1:4, 10, 12, 18, 21, 25, 31) just as there are seven poetic sections for Psalm 92. 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).
It is worth noting that, rather than a qualitative judgment (i.e., "good"), this use of טוֹב refers to a "state in which events are well-performed, morally and ethically correct,"^[7] so we have preferred the gloss "right."
The gloss praise YHWH reflects the function of לְ after ידה as simply the recipient of the communication (see also Pss 6:6; 33:2; 75:2; 79:13; 100:4; 105:1; 119:62, etc.).^[8]

v. 3

v.	Hebrew	Close-but-Clear
3a	לְהַגִּ֣יד בַּבֹּ֣קֶר חַסְֽדֶּ֑ךָ	[It is right] to declare your loyalty in the morning
3b	וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃	and [it is right to declare] your faithfulness at night.

Expanded Paraphrase

[It is right] to declare your loyalty in the morning, when deliverance often comes, and [it is right to declare] your faithfulness at night, even when we are often tempted to despair.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 3]
      Fragment
        ClauseCluster
          Clause
            Subject
              Nominal
                Clause
                  Predicate
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: לְ to
                        Object
                          Clause
                            Predicate
                              verb-infinitive: הַגִּיד declare
                              Object
                                Nominal <gloss="your loyalty">
                                  ConstructChain
                                    noun: חַסְדֶּ loyalty
                                    suffix-pronoun: ךָ you
                              Adverbial
                                PrepositionalPhrase
                                  Preposition
                                    preposition: בַּ in
                                  Object
                                    article: ה the <status="elided">
                                    noun: בֹּקֶר morning
                              Adverbial <status="alternative">
                                PrepositionalPhrase
                                  Preposition
                                    preposition: עֲלֵי  with
                                  Object
                                    noun: עָשׂוֹר a ten-stringed instrument
                                Conjunction
                                  conjunction: וַ and
                                PrepositionalPhrase
                                  Preposition
                                    preposition: עֲלֵי with
                                  Object
                                    noun: נָבֶל a harp
                              Adverbial <status="alternative">
                                PrepositionalPhrase
                                  Preposition
                                    preposition: עֲלֵי with
                                  Object
                                    noun: הִגָּיוֹן a soft melody
                                    Adjectival
                                      PrepositionalPhrase
                                        Preposition
                                          preposition: בְּ on
                                        Object
                                          noun: כִנּוֹר a lyre
            Predicate
              verb: is <status="elided">
              Complement
                adjective: טוֹב right <status="elided">
          Conjunction
            conjunction: וֶ and
          Clause
            Subject
              Nominal
                Clause
                  Predicate
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: לְ to <status="elided">
                        Object
                          Clause
                            Predicate
                              verb-infinitive: הַגִּיד declare <status="elided">
                              Object
                                Nominal <gloss="your faithfulness">
                                  ConstructChain
                                    noun: אֱמוּנָתְ faithfulness
                                    suffix-pronoun: ךָ you
                              Adverbial <gloss="at night">
                                PrepositionalPhrase
                                  Preposition
                                    preposition: בַּ in
                                  Object
                                    article: ה the <status="elided">
                                    noun: לֵּילוֹת night
            Predicate
              verb: is <status="elided">
              Complement
                adjective: טוֹב right <status="elided">

Notes

With [It is right] (טוֹב) elided, the first word of this verse is the infinitive to declare (לְהַגִּיד), which is picked up again at the beginning of v. 16 and thus provides a lexical inclusio for the entire psalm, as discussed in the poetic feature, Justice from on high.^[9]
While the combination in the morning (בַּבֹּקֶר) and at night (בַּלֵּילוֹת) may simply refer to "all the time," it is notable that the morning is a time for deliverance and hope in the Psalms (Pss 5:4; 30:6; 46:6; 59:17; 90:14), while night is a time of trial and testing of faith (Pss 6:7; 30:6; 91:5).^[10] The prepositional phrase indicates a point in time, rather than a frequentative reading, as every night.^[11]

v. 4

v.	Hebrew	Close-but-Clear
4a	עֲֽלֵי־עָ֭שׂוֹר וַעֲלֵי־נָ֑בֶל	[It is right to praise YHWH] with a ten-stringed instrument and with a harp,
4b	עֲלֵ֖י הִגָּי֣וֹן בְּכִנּֽוֹר׃	with a soft melody on a lyre.

Expanded Paraphrase

[It is right to praise YHWH] always, both individually, and communally as we meet together in the house of YHWH, with a ten-stringed instrument and with a harp, with a soft melody on a lyre.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 4]
      Fragment
        Clause
          Subject
            Clause
              Predicate
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: לְ to <status="elided">
                    Object
                      Clause
                        Predicate
                          verb-infinitive: הֹדוֹת praise <status="elided">
                          Adverbial <status="elided">
                            PrepositionalPhrase
                              Preposition
                                preposition: לַ to
                              Object
                                noun: יהוָה YHWH
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: עֲלֵי with
                              Object
                                noun: עָשׂוֹר a ten-stringed instrument
                            Conjunction
                              conjunction: וַ and
                            PrepositionalPhrase
                              Preposition
                                preposition: עֲלֵי with
                              Object
                                noun: נָבֶל a harp
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: עֲלֵי with
                              Object
                                noun: הִגָּיוֹן a soft melody
                                Adjectival
                                  PrepositionalPhrase
                                    Preposition
                                      preposition: בְּ  on
                                    Object
                                      noun: כִנּוֹר a lyre
          Predicate
            verb: is <status="elided">
            Complement
              adjective: טוֹב right <status="elided">
          SubordinateClause <status="alternative">
            Conjunction
              conjunction: כִּי because
            Clause
              Predicate
                verb: שִׂמַּחְתַּ you have made rejoice
                Object
                  suffix-pronoun: נִי me
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: בְּ by
                    Object
                      Nominal <gloss="your action">
                        ConstructChain
                          noun: פָעֳלֶ action
                          suffix-pronoun: ךָ you

Notes

The instruments ten-stringed instrument (עָשׂוֹר) and harp (נֶבֶל) appear as a single instrument (i.e., a ten-stringed harp––see the CSB, CEB, LUT2017, NIV, NJPS) in Pss 33:2 and 144:9, as reflected also in the ancient versions of our verse.^[12] Nevertheless, such a reading would be more plausible if the two nouns were only conjoined by waw ("and"); the repetition of the preposition "with" (עֲלֵי) is intentional, without much Hebrew manuscript variation to speak of.^[13]
SDBH defines הִגָיוֹן as an “action by which humans play musical instruments with reduced intensity.” Hence the gloss: soft melody.

v. 5

v.	Hebrew	Close-but-Clear
5a	כִּ֤י שִׂמַּחְתַּ֣נִי יְהוָ֣ה בְּפָעֳלֶ֑ךָ	For you have made me rejoice, YHWH, by your action;
5b	בְּֽמַעֲשֵׂה* יָדֶ֣יךָ אֲרַנֵּֽן׃*	In the work of your hands I rejoice.

Expanded Paraphrase

I will indeed praise, for you have made me rejoice, YHWH, by your action, by how you created the universe and established order and justice among your creation, which we will one day be able to experience fully. I think about your completed work and I rejoice in the work of your hands – how you separated light from darkness, established the limits of the water and sat down enthroned on high. You made everything good. And as I reflect on that, I look forward to the future Sabbath, when your kingdom, defined by justice and order, will be completely established.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 5]
      Fragment
        particle: כִּי for
      Fragment
        Vocative
          noun: יְהוָה YHWH
      Fragment
        Clause
          Predicate
            verb: שִׂמַּחְתַּ you have made rejoice
            Object
              suffix-pronoun: נִי me
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ by
                Object
                  Nominal <gloss="your action">
                    ConstructChain
                      noun: פָעֳלֶ action
                      suffix-pronoun: ךָ you
      Fragment
        Clause
          Predicate
            verb: אֲרַנֵּן I shout for joy >> rejoice
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ in
                Object
                  Nominal <gloss="the work of your hands">
                    ConstructChain
                      noun: מַעֲשֵׂה work <status="emendation">
                      noun: מַעֲשֵׂי works <status="alternative">
                      ConstructChain
                        noun: יָדֶי hands
                        suffix-pronoun: ךָ you

Notes

Verse five contains the first mention of the psalmist speaking in the first person singular, which will not appear again until v. 11. In our participant analysis visual (see below), the psalm is highlighted yellow.

We have preferred the emendation to the singular בְּֽמַעֲשֵׂה, work, since there is a strong tendency in the tradition to change the singular to plural (see, e.g., 11Q5, which does this systematically throughout the psalter) and the plural מַעֲשֶׂיךָ in v. 6 may also have influenced the reading of the plural here.^[14]
The causal בְּ in by your action is ambiguous between the stimulus causing the psalmist to rejoice in something else, or the object of his rejoicing itself. The latter is to be preferred in light of the following verse.^[15]

v. 6

v.	Hebrew	Close-but-Clear
6a	מַה־גָּדְל֣וּ מַעֲשֶׂ֣יךָ יְהוָ֑ה	How great are your works, YHWH!
6b	מְ֝אֹ֗ד עָמְק֥וּ מַחְשְׁבֹתֶֽיךָ׃	Your plans are so deep.

Expanded Paraphrase

Though we cannot fully appreciate them, how great are your works, YHWH! Though we cannot fully understand them, your plans are so deep. We understand what we need to know: that you made the world good and continue to establish justice.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 6]
      Fragment
        Clause
          Subject
            Nominal <gloss="your works">
              ConstructChain
                noun: מַעֲשֶׂי works
                suffix-pronoun: ךָ you
          Predicate
            verb: גָּדְלוּ great
            adverb: מַה how
      Fragment
        Vocative
          noun: יְהוָה YHWH
      Fragment
        Clause
          Subject
            Nominal <gloss="your plans">
              ConstructChain
                noun: מַחְשְׁבֹתֶי plans
                suffix-pronoun: ךָ you
          Predicate
            verb: עָמְקוּ are deep
            adverb: מְאֹד so

Notes

Both qatal verbs in the present verse (גָּדְלוּ and עָמְקוּ) have been interpreted as statives, [be] great and [be] deep.^[16]
The exclamative מָה (How...!) could be considered elided in the second clause, as read by the CEB: How magnificent are your works, Lord, how profound your thoughts! (cf. the DHH, EÜ, NIV, ZÜR). A second overt מָה is not attested in any Hebrew manuscripts or ancient versions, however, and has not been preferred in light of the constituent order of the second clause.^[17]

Justice Ignored (vv. 7-9)

With the topic shift to Stupid people, the psalm opens a new discourse global speech act and macrosyntactic unit which stretches to v. 9, though falling under the scope of the discourse marker For in v. 10.

In similar manner to this macrosyntactic division is the appearance of the psalmist's enemies from vv. 7-12, as discussed in Participant Analysis:

v. 7

v.	Hebrew	Close-but-Clear
7a	אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע	Stupid people do not know [this]
7b	וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃	and fools do not understand this:

Expanded Paraphrase

On the other hand, stupid people do not know [this] and fools do not even understand this:

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 7]
  Fragment
    ClauseCluster
      Clause
        Subject
          Nominal <gloss="stupid people">
            ConstructChain
              noun: אִישׁ man
              noun: בַּעַר stupid man
            adjective: בַּעַר stupid <status="alternative">
        Predicate
          verb: יֵדָע know
          adverb: לֹא not
          Object <status="elided">
            particle: אֶת
            noun: זֹאת this
      Conjunction
        conjunction: וּ and
      Clause
        Subject
          Nominal
            adjective: כְסִיל a fool >> fools
        Predicate
          verb: יָבִין understand
          adverb: לֹא not
          Object
            Nominal
              particle: אֶת
              noun: זֹאת this

Notes

The elision of the object in the first clause, this (אֶת־זֹאת), has been included in light of the tight parallelism between the two lines. In both cases the demonstrative "this" has been understood as cataphoric, i.e., forward pointing.^[18]
Despite being read as an adjective in the ancient versions,^[19] the interpretation of stupid [man] (בַּעַר) as a noun is quite well-supported by other passages, and as such has been read as the dependent of a construct chain, אִישׁ־בַּעַר.^[20]
Modern European versions attest to our preferred present reading of לֹא יֵדָע, i.e., do not know (CEB, CSB, KJV, NASB, NET, NIV, RVC, SG21, TOB, etc.), though the ESV ("The stupid man cannot know; the fool cannot understand this"; cf. the GNT, NJPS, the EÜ's "ein Tor kann es nicht verstehen" and the DHH's "¡Sólo los necios no pueden entenderlo!") provide explicit modality of possibility. While a plausible reading of the morphology (yiqtol), such an interpretation does not seem to be the most appropriate for the psalm's message, viz., that the fools are largely grouped with the wicked and will suffer the same destruction after being lured into the same godless lifestyle. It is not that they cannot know, but simply that they do not know (or perhaps do not even want to know).^[21]

v. 8

v.	Hebrew	Close-but-Clear
8a	בִּפְרֹ֤חַ רְשָׁעִ֨ים ׀כְּמ֥וֹ עֵ֗שֶׂב	when wicked people flourish like a green plant
8b	וַ֭יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן	and any evildoers prosper,
8c	לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד׃	[this is] for them to be destroyed forever,

Expanded Paraphrase

when wicked people flourish like a green plant, which shoots up today and withers tomorrow, and any evildoers prosper for a while, the stupid are confused, thinking the flourishing will last forever and is an argument against your justice. They do not even know that [this short-term flourishing of the wicked is] only for the purpose of them to be destroyed forever,

Grammatical Diagram

SimpleGrammar
DiscourseUnit [vv. 8-9]
  Fragment
    ClauseCluster
      Clause
        Subject
          pronoun: זֹאת this <status="elided">
        Predicate
        Predicate
          verb: is <status="elided">
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בִּ when
              Object
                ClauseCluster
                  Clause
                    Subject <located="after infinitive construct">
                    Predicate
                      ConstructChain
                        verb-infinitive: פְרֹחַ flourish
                        Nominal
                          adjective: רְשָׁעִים wicked people
                      Adverbial
                        PrepositionalPhrase
                          Preposition
                            preposition: כְּמוֹ like
                          Object
                            noun: עֵשֶׂב a green plant
                  Conjunction
                    conjunction: וַ and
                  Clause
                    Subject
                      ConstructChain
                        Nominal
                          quantifier: כָּל all >> any
                          verb-participle: פֹּעֲלֵי doers
                        noun: אָוֶן evil
                    Predicate
                      verb: יָּצִיצוּ blossom >> prosper
          Complement
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לְ for
                Object
                  ClauseCluster
                    Clause
                      Subject <located="after infinitive construct">
                      Predicate
                        ConstructChain
                          verb-infinitive: הִשָּׁמְדָ be destroyed
                          suffix-pronoun: ם them
                        Adverbial <gloss="forever">
                          PrepositionalPhrase
                            Preposition
                              preposition: עֲדֵי until
                            Object
                              noun: עַד forever
      Conjunction
        conjunction: וְ but
      Clause
        Subject
          pronoun: אַתָּה you
        Predicate
          verb: are
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: לְ for
              Object
                noun: עֹלָם ever
          Complement
            Adverbial <gloss="on high">
              noun: מָרוֹם high
  Fragment
    Vocative
      noun: יְהוָה YHWH

Notes

Verse 8 is the first of only two sets of three poetic lines in the psalm. The other is v. 10, both of which surround v. 9, the central verse of the psalm and the only single-line verse (see further discussion in the poetic features YHWH, sevenfold and Justice from on high).

The preceding line division visual also shows the position of any/all evildoers (כָּל־פֹּעֲלֵי אָוֶן) on either side of the psalm’s central verse in vv. 8b and 10c. Similarly, the position of the verb to flourish (פרח), is unique here in the first half of the psalm, though it occurs again in the second half of the psalm (vv. 13-14), where it takes on further poetic structural significance (see below):^[22]

The exegetical issue, The Syntax of Ps 92:8, contains in depth discussion of the interpretation of the verbs of this verse, which we understand to communicate general truths, rather than a past and completed event.^[23]
For the simile like a green plant (כְּמוֹ עֵשֶׂב) and the semantics of the verb צוץ, see the following imagery table and Venn diagram, respectively:^[24]

The subject of the third line is best understood as the entire situation described in the first two lines, hence the gloss this (i.e., the temporary flourishing of the wicked) is.^[25]
We prefer to read the phrase translated forever (עֲדֵי־עַד) as an older form of the preposition עַד, "up to, until," followed by the nominal עַד, "eternity, perpetuity," in light of the other attestations of עֲדֵי as a by-form of the preposition עַד.^[26]

v. 9

v.	Hebrew	Close-but-Clear
9	וְאַתָּ֥ה מָר֗וֹם לְעֹלָ֥ם יְהוָֽה׃	but you are on high forever, YHWH.

Expanded Paraphrase

but you are on high forever, YHWH, seated on your heavenly throne as the judge and provider of perfect justice for all humankind, established, since creation, by your sovereign and orderly rule over the cosmos.

Grammatical Diagram

See v. 8.

Notes

The poetic importance of this one-line, central verse, is discussed at length in the poetic structure and features.^[27] As the only one-line verse, it is preceded and followed by 7 verses, 15 lines, and 52 words (ignoring the MT's maqqefs), consisting of three poetic sections of 3-2-2 lines preceding v. 9 and 3-2-2 following (seven sections in total). This verse also contains the central instance of seven occurrences of the name YHWH. The poetic effect is to suggest that the Sabbath (the seventh day) 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.
The status of מָרוֹם has been interpreted either as a divine epithet (≈ exalted one) or as an adverbial, on high (preferred).^[28] In light of the similar constructions found in 2 Kgs 19:22 (= Isa 37:23), Isa 40:26, and other instances with the verb שׁכן, "to dwell," we have favored the adverbial reading of the nominal here.

Justice Seen (vv. 10-12)

Verse 10 begins a new poetic section, as indicated by the macrosyntactic unit introduced by the discourse marker כִּי, through to v. 12, the disappearance of the enemies (as discussed in participant analysis), but also the new global speech act:

v. 10

v.	Hebrew	Close-but-Clear
10a	כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ ׀ יְֽהוָ֗ה	For look, your enemies, YHWH—
10b	כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ	for look, your enemies will perish;
10c	יִ֝תְפָּרְד֗וּ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃	all evildoers will be scattered,

Expanded Paraphrase

Even if fools do not understand it, I know it to be true, for look, your enemies, YHWH, those wicked and evildoers—for look, your enemies will perish; all evildoers will be scattered after all, demonstrating that you will never leave the guilty unpunished,

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 10]
      Fragment
        particle: כִּי for
      Fragment
        particle: הִנֵּה look
      Fragment
        Clause
          Subject
            Nominal <gloss="your enemies">
              ConstructChain
                noun: אֹיְבֶי enemies
                suffix-pronoun: ךָ you
          Predicate <status="elided">
            verb: יֹאבֵדוּ will perish
      Fragment
        Vocative
          noun: יְהוָה YHWH
      Fragment
        particle: כִּי for
      Fragment
        particle: הִנֵּה look
      Fragment
        Clause
          Subject
            Nominal <gloss="your enemies">
              ConstructChain
                noun: אֹיְבֶי enemies
                suffix-pronoun: ךָ you
          Predicate
            verb: יֹאבֵדוּ will perish
      Fragment
        Clause
          Subject
            ConstructChain
              Nominal <gloss="all evildoers">
                quantifier: כָּל all
                verb-participle: פֹּעֲלֵי doers
              noun: אָוֶן evil
          Predicate
            verb: יִתְפָּרְדוּ will be scattered

Notes

The (virtual) repetition of the first two lines of this first constitutes an instance of staircase parallelism, employed to slow down the processing of the lines' content, particularly with the repetition of the discourse marker for (כִּי) and the particle look (הִנֵּה).^[29]
We have preferred to read the yiqtol verbs in this verse as future, which is supported by all of the ancient versions (with a particularly eschatological slant in the case of Targum Psalms).^[30]

v. 11

v.	Hebrew	Close-but-Clear
11a	וַתָּ֣רֶם כִּרְאֵ֣ים קַרְנִ֑י	and you will lift up my horn like a wild ox,
11b	בְּלֹתִי* כְּשֶׁמֶן רַעֲנָֽן׃*	my old age [will be] fresh like oil,

Expanded Paraphrase

and you will lift up my horn like a wild ox, bestowing on me the status and health that belongs to those faithful to you, and my old age [will be] fresh like oil, such that I will thrive and remain fresh for years to come

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 11]
      Fragment
        particle: וַ and
      Fragment
        Clause
          Predicate
            verb: תָּרֶם you will lift up
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כִּ like
                Object
                  noun: רְאֵים a wild ox
            Object
              Nominal <gloss="my horn">
                ConstructChain
                  noun: קַרְנִ horn
                  suffix-pronoun: י me

SimpleGrammar
Fragment
        Clause
          Subject
            Clause
              Subject <located="after infinitive construct">
              Predicate
                ConstructChain
                  verb-infinitive: בְּלֹת old age<status="revocalization">
                  suffix-pronoun: ִי me
          Predicate
            verb: will be
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כְּ like <status="emendation">
                Object
                  noun: שֶׁמֶן oil
            Complement
              Adjectival
                adjective: רַעֲנָן fresh

Notes

For the numerous alternative interpretations of this verse (particularly the second line), see the Diagram and Notes. The justification for the emendations and our reading of the syntax is also discussed at length in the exegetical issue, The Grammar and Meaning of Ps 92:11b. We conclude that בְּלֹתִי is better understood as from the root בלה "be old, worn out," rather than from the verb בלל "to mix," and that בְּשֶׁמֶן "with oil" is better emended to כְּשֶׁמֶן "like oil." The entire line seems best interpreted as a copular clause, with a continuation of the future reference time (hence the elision of will be).^[31]
As well as difficult textual and grammatical issues, v. 11 also contains rich imagery of a horn, wild ox, and oil:

Scholarship has also struggled with the verbal forms of both this verse and v. 12.^[32] Nevertheless, we understand the wayyiqtol וַתָּרֶם at the beginning of this verse to carry on the tense-aspect-modality values of the preceding finite verb, which in this case is the future yiqtols of v. 10: and you will lift up. Support for this interpretation is found in v. 12b, which reverts back to a future yiqtol (see below).

v. 12

v.	Hebrew	Close-but-Clear
12a	וַתַּבֵּ֥ט עֵינִ֗י בְּשׁ֫וּרָ֥י	and my eyes will look upon my enemies;
12b	בַּקָּמִ֖ים עָלַ֥י מְרֵעִ֗ים תִּשְׁמַ֥עְנָה אָזְנָֽי׃	my ears will hear those who rise up against me, wicked people.

Expanded Paraphrase

and, overcoming when people attack me, my eyes will look upon my enemies in victory, my ears will hear those who rise up against me when they cry out after defeat.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 12]
      Fragment
        particle: וַ and
      Fragment
        Clause
          Subject
            Nominal <gloss="my eyes">
              ConstructChain
                noun: עֵינִ eye >> eyes
                suffix-pronoun: י me
          Predicate
            verb: תַּבֵּט will look
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ upon
                Object
                  ConstructChain
                    noun: שׁוּר enemies
                    suffix-pronoun: ָי me
      Fragment
        Clause
          Subject
            Nominal <gloss="my ears">
              ConstructChain
                noun: אָזְנ ears
                suffix-pronoun: ָ י me
          Subject <status="alternative">
            ConstructChain
              noun: אָזְנ ear
              suffix-pronoun: ִ י me <status="revocalization">
          Predicate
            verb: תִּשְׁמַעְנָה will hear
            verb: שָׁמְעָה heard <status="alternative emendation">
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בַּ
                Object
                  Apposition
                    Nominal
                      article: ה those <status="elided">
                      Clause
                        Predicate
                          verb-participle: קָּמִים rising up
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: עָל against
                              Object
                                suffix-pronoun: ָי me
                          Adverbial <status="alternative">
                            verb-participle: מְרֵעִים acting wickedly
                    Nominal
                      verb-participle: מְרֵעִים wicked people

Notes

As in v. 11 above, we understand the initial wayyiqtol וַתַּבֵּט to carry on the future event time of v. 11: "will look."^[33]
The word שׁוּרָי for my enemies only occurs here in the Bible. The most likely interpretations of this word are a by-form of the verb שׁרר "to be hostile" and שׁור "to look," which can contain negative connotations of looking and watching to attack in ambush (see, e.g., Jer 5:26; Hosea 13:7). For the message of the psalm, the result is very similar, such that they are simply characterized as "enemies," or enemies who lurk and watch in order to attack the psalmist (see the expanded paraphrase).^[34]
The construction נבט plus ב (and also ראה) often communicates "looking upon someone in victory" (see Pss 22:18; 37:34; 91:8) as in the first line of this verse. The same interpretation of שׁמע בְּ (our preference), is a rare function, though contextually required.^[35]

Justice Experienced (vv. 13-16)

The final poetic section of the psalm is indicated by the macrosyntactic structure and shift to the final global speech act:

Furthermore, with the enemies now out of the picture, the psalm turns its attention largely to the fate of the righteous for the remainder of the poem:

v. 13

v.	Hebrew	Close-but-Clear
13a	צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח	The righteous will flourish like a palm tree;
13b	כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃	like a cedar tree in Lebanon he will grow.

Expanded Paraphrase

But I will be counted among the righteous, who, on the other hand, will flourish like a palm tree, standing tall and bearing fruit even in the most difficult circumstances; like a cedar tree in Lebanon, the kind of wood used to build palaces and temples, he will grow and multiply, rooted on the heights as on YHWH's celestial mountain,

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 13]
      Fragment
        Clause
          Subject
            Nominal
              adjective: צַדִּיק the righteous
          Predicate
            verb: יִפְרָח will flourish
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כַּ like
                Object
                  article: ה the <status="elided">
                  noun: תָּמָר palm tree
      Fragment
        Clause
          Predicate
            verb: יִשְׂגֶּה he will grow
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כְּ like
                Object
                  noun: אֶרֶז a cedar tree
                    Adjectival
                      PrepositionalPhrase
                        Preposition
                          preposition: בַּ in
                        Object
                          article: ה <status="elided">
                          noun: לְּבָנוֹן Lebanon

Notes

The yiqtol verbs throughout vv. 13-15 are best understood as future, in light of the message of the psalm and as supported by the ancient and most modern translations.^[36]
The constituent the righteous (צַדִּיק) is fronted in its clause, indicating a topic shift which introduces the first explicit mention of this participant set in the psalm (though they are implicitly present in the praising of vv. 2-4 (see, e.g., the poetic feature Justice from on high). Furthermore, the secondary fronting in כַּתָּמָר יִפְרָח creates repetition between like a palm tree (כַּתָּמָר) in the A-line and like a cedar tree in Lebanon (כְּאֶרֶז בַּלְּבָנוֹן) in the B-line, with the ballast variant in the second instance—that is, it contains two words—to maintain balance due to the absence of the topic-shifted "the righteous" (צַדִּיק) in the second line.

----

צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח

כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה

----

The symmetrical structures of both verses 13-14, as reflected in the CBC, produces the inclusio of פרח in vv. 13-14, which informs the poetic structure:

For the "palm"^[37] and "cedar tree" similes,^[38] see the following imagery tables (see further the discussion in the poetic feature, Echoes of Genesis 1):

v. 14

v.	Hebrew	Close-but-Clear
14a	שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה	[They will be] transplanted in the house of YHWH;
14b	בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃	in the courtyards of our God they will flourish.

Expanded Paraphrase

since, rather than being scattered, [they will be] transplanted in the house of YHWH to gain proper perspective; in the courtyards of our God they will flourish by observing covenant faithfulness to him and observing his covenant faithfulness.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 14]
      Fragment 
        Clause
          Subject
            adjective: צַדִּיקִים righteous people <status="elided">
          Predicate
            verb: יִהְיוּ will be <status="elided">
            Complement
              Nominal
                Adjectival
                  verb-participle: שְׁתוּלִים transplanted
                  Adverbial
                    PrepositionalPhrase
                      Preposition
                        preposition: בְּ in
                      Object
                        Nominal <gloss="the house of YHWH">
                          ConstructChain
                            noun: בֵית house
                            noun: יְהוָה YHWH
      Fragment 
        Clause
          Predicate
            verb: יַפְרִיחוּ they will flourish
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ in
                Object
                  Nominal <gloss="the courtyards of our God">
                    ConstructChain
                      noun: חַצְרוֹת courtyards
                      ConstructChain
                        noun: אֱלֹהֵי God
                        suffix-pronoun: נוּ us

Notes

We have preferred to read v. 14 as two separate clauses (as found in the ESV, DHH, RVC).^[39] Alternative interpretations of the grammar include reading שְׁתוּלִים בְּבֵית יְהוָה either as an adverbial of manner^[40] or as a nominal subject.^[41]
There is an implicit shift from singular "The righteous" in v. 13, to the collective group from v. 14 onwards.^[42] Despite the elision of the copular verb They will be, the continuity from v. 13 is clear.^[43]

v. 15

v.	Hebrew	Close-but-Clear
15a	ע֭וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה	They will still thrive in old age;
15b	דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃	they will be vigorous and fresh

Expanded Paraphrase

They will still thrive in old age, unlike the wicked, who quickly perish; they will be vigorous and fresh

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 15a]
      Fragment
        Clause
          Predicate
            verb: יְנוּבוּן they will bear fruit >> they will thrive
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ in
                Object
                  noun: שֵׂיבָה old age
            adverb: עוֹד still

SimpleGrammar
DiscourseUnit [vv. 15b-16]
  Fragment 
    Clause
      Predicate
        verb: יִהְיוּ they will be
        Complement
          Adjectival
            adjective: דְּשֵׁנִים fat >> vigorous
            Conjunction
              conjunction: וְ and
            adjective: רַעֲנַנִּים fresh
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ in order that
            Object
              Clause
                Predicate
                  verb-infinitive: הַגִּיד people declare
                  Object
                    ComplementClause
                      Conjunction
                        conjunction: כִּי that
                      ClauseCluster
                        Clause
                          Subject
                            Apposition
                              Nominal <gloss="my rock">
                                ConstructChain
                                  noun: צוּר rock
                                  suffix-pronoun: ִ י me
                              noun: יְהוָה YHWH
                          Predicate
                            verb: is
                            Complement
                              adjective: יָשָׁר upright >> fair
                        Conjunction
                          conjunction: וְ and
                        Clause
                          Subject
                            noun: עַוְלָתָה injustice <status="emendation">
                          Predicate
                            verb: there is
                            adverb: לֹא not
                            Complement
                              Adjectival
                              PrepositionalPhrase
                                Preposition
                                  preposition: בּ in
                                Object
                                  suffix-pronoun: וֹ him

Notes

The fronting of still (עוֹד) is interpreted as focus fronting: whereas thriving might be expected to die out in old age, against the odds, the righteous still thrive. Similarly, the fronting of vigorous and fresh (דְּשֵׁנִים וְרַעֲנַנִּים) is interpreted as scalar focus: as indicated by the expansion, "nothing less than," over and against other possibilities of their possible state, as constrained by their "thriving" in the previous line.

v. 16

v.	Hebrew	Close-but-Clear
16a	לְ֭הַגִּיד כִּֽי־יָשָׁ֣ר יְהוָ֑ה	in order that people declare that YHWH, my rock, is fair
16b	צ֝וּרִ֗י וְֽלֹא־עַוְלָ֥תָה בּֽוֹ׃	and there is no injustice in him.

Expanded Paraphrase

in order that the people gathered for worship declare—since it is, indeed, right to do so—that YHWH, my rock, is, in fact, fair and, when everything is known and understood, despite what some may say or what we may be tempted to believe, there is absolutely no injustice in him. When the final Sabbath comes, and his work is once again complete, we will continue to say: it is right to praise him!

Grammatical Diagram

SimpleGrammar
DiscourseUnit [vv. 15b-16]
  Fragment 
    Clause
      Predicate
        verb: יִהְיוּ they will be
        Complement
          Adjectival
            adjective: דְּשֵׁנִים fat >> vigorous
            Conjunction
              conjunction: וְ and
            adjective: רַעֲנַנִּים fresh
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ in order that
            Object
              Clause
                Predicate
                  verb-infinitive: הַגִּיד people declare
                  Object
                    ComplementClause
                      Conjunction
                        conjunction: כִּי that
                      ClauseCluster
                        Clause
                          Subject
                            Apposition
                              Nominal <gloss="my rock">
                                ConstructChain
                                  noun: צוּר rock
                                  suffix-pronoun: ִ י me
                              noun: יְהוָה YHWH
                          Predicate
                            verb: is
                            Complement
                              adjective: יָשָׁר upright >> fair
                        Conjunction
                          conjunction: וְ and
                        Clause
                          Subject
                            noun: עַוְלָתָה injustice <status="emendation">
                          Predicate
                            verb: there is
                            adverb: לֹא not
                            Complement
                              Adjectival
                              PrepositionalPhrase
                                Preposition
                                  preposition: בּ in
                                Object
                                  suffix-pronoun: וֹ him

Notes

We prefer to read the infinitive לְהַגִּיד as an impersonal: in order that people declare.^[44]
We also follow the tradition of the qere ("what is read"), עַוְלָ֥תָה, in place of the ketiv ("what is written") עלתה. Dozens of manuscripts cited by Kennicott (VTH, 389) with the consonantal text עולתה removes any doubt about the intended text.^[45]
Despite the temptation to read וְֽלֹא־*עַוְלָ֥תָה* בּֽוֹ as a topic-comment structure with עַוְלָתָה as the subject ("injustice is not in him"), the presentational is preferred: there is no injustice in him.^[46]
The epithet of YHWH as my rock is discussed in the following imagery table:

Legends

Grammatical diagram

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	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.
	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.
	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.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	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.
	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.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	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.
	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.
	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).
	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.
	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.
	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.
	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.
	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.
	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.
	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.
	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
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

(For more information, click "Phrase-level Legend" below.)

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	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

Auffret, P. 1993. Voyez De Vos Yeux: Etude Structurelle De Vingt Psaumes Dont Le Psaume 119. Leiden: Brill.

Avishur, Yitzhak. 1994. Studies in Hebrew and Ugaritic Psalms. Jerusalem: Magnes Press.

BDB = Brown, Francis, Driver, Samuel R. & Briggs, Charles A. 1977. Brown-Driver-Briggs Hebrew and English Lexicon. Oxford: Clarendon Press.

BHRG = Van der Merwe, C. H. J., Naudé, J. A., Kroeze, J. H. 2017. A Biblical Hebrew Reference Grammar. London: Bloomsbury T&T Clark.

Blau, J. 2010. Phonology and Morphology of Biblical Hebrew: An Introduction. College Park, PA: Pennsylvania State University Press.

Bratcher, Robert G. & Reyburn, William D. 1991. A Translator’s Handbook on the Book of Psalms, UBS Handbook Series. New York: United Bible Societies.

Briggs, Charles A. & Briggs, Emilie G. 1906-1907. A Critical and Exegetical Commentary on the Book of Psalms. New York, NY: C. Scribner’s Sons.

Brueggemann, W. & Bellinger, W. H. 2014. Psalms. Cambridge: Cambridge University Press.

CAD = The Assyrian Dictionary of the Oriental Institute of the University of Chicago: Vol. 17. Chicago, IL: The Oriental Institute, 1989.

Cook, John A. 2012. Time and the Biblical Hebrew Verb: The Expression of Tense Aspect and Modality in Biblical Hebrew. Winona Lake, IN: Eisenbrauns.

------. 2024 The Biblical Hebrew Verb: A Linguistic Introduction. Grand Rapids, MI: Baker Academic.

DCH = David J. A. Clines, David J. A. (ed). 1993-2011. The Dictionary of Classical Hebrew. Sheffield: Sheffield Academic Press.

Garr, R. Forthcoming. "Binyan: Hiphil," in The Cambridge Grammar of Biblical Hebrew: Cambridge: Open Book Publishers & University of Cambridge.

Gesenius 2013 = Gesenius, W. Donner, H. Rüterswörden, U. Renz, J. Meyer, R. (eds.). 2013. Hebräisches und aramäisches Handwörterbuch über das Alte Testament. 18. Auflage Gesamtausgabe. Berlin: Springer.

GKC = Gesenius, Wilhelm & Kautsch, Emil. 1909. A. E. Cowley (trans.) Gesenius' Hebrew Grammar. Oxford: Clarendon Press.

Goldingay, John. 2008. Psalms 90-150. Grand Rapids, MI: Baker Academic.

Ḥakham, Amos. 1979. ספר תהלים: ספרים ג–ה (in Hebrew; The Book of Psalms: Books 3-5). Jerusalem: Mossad Harav Kook.

HALOT = Ludwig Koehler, Ludwig & Baumgartner, Walter et al. 1994-2000. The Hebrew and Aramaic Lexicon of the Old Testament. Leiden: Brill.

Hoftijzer , J & Jongeling, K. 1995. Dictionary of the North-west Semitic Inscriptions. Leiden: Brill.

Ibn Ezra, Abraham on Psalms.

Jenni, Ernst. 2000. Die hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Kohlhammer.

Joüon-Muraoka = Joüon, P. & Muraoka T. 2006. A Grammar of Biblical Hebrew. Rome: Pontificio Istituto Biblico.

LSJ = Liddel, Henry G., Scott, Robert & Jones, Henry S. 1940. A Greek-English Lexicon. Oxford: Clarendon Press.

Miller, C. L. 2007. "Constraints on Ellipsis in Biblical Hebrew." Pages 165-180 in Studies in Semitic and Afroasiatic Linguistics Presented to Gene B. Gragg. Edited by C. L. Miller. Chicago, IL: The Oriental Institute.

Musselman, L. J. 2011. A Dictionary of Bible Plants. Cambridge: Cambridge University Press.

Notarius, T. & Atkinson, I. 2026. "Impersonal Constructions," in The Cambridge Grammar of Biblical Hebrew. Edited by G. Khan. Cambridge: Open Book Publishers & University of Cambridge.

Pietersma, Albert (tr.) 2009. NETS translation of the Psalms.

Rahlfs, A. 1931. Septuaginta: Psalm cum Odis. Göttingen: Vandenhoeck & Ruprecht.

Rashi (Yitzchaki, Shlomo) on Psalms.

SDBH = Semantic Dictionary of Biblical Hebrew.

Smith, Mark S. 1997. Ugaritic Narrative Poetry. Atlanta, GA: Scholars Press.

Stec, David M. 2004. The Targum of Psalms: Translated, with a Critical Introduction, Apparatus, and Notes. Collegeville, MN: Liturgical Press.

Tanner, B. L. & Jacobson, R. A. "Psalm 92," in N. DeClaissé-Walford, R. A. Jacobson & B. L. Tanner (eds.) The Book of Psalms. Grand Rapids, MI: Eerdmans.

Tate, Marvin E. 1990. Psalms 51-100. Dallas, TX: Word Books.

Taylor, Richard A. in Bali, Joseph & George Kiraz [eds.]. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Piscataway, NJ: Gorgias Press.

TDOT = Botterweck, G. Johannes & Ringgren, Helmer (eds.). 2004. Theological Dictionary of the Old Testament, Volume XIV. Grand Rapids, MI: Eerdmans.

Trudinger, Peter. 2003. The Psalms of the Tamid Service: A Liturgical Text from the Second Temple. Boston: Brill.

Tucker, W. D. 2019. "The Ordered World of Psalm 92," OTE 32, no. 2: 358-377.

van der Lugt, P. 2014. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90-150 and Psalm 1. Leiden: Brill.

Vogel, Dan. 2000. "A Psalm for the Sabbath? A Literary View of Psalm 92." JBQ 28, no. 4: 211-221.

VTH = Kennicott, B. 1776. Vetus Testamentum Hebraicum: cum variis lectionibus: Volume 1. Oxford: Clarendon Press.

Footnotes

92

↑ 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."
↑ In the Old Greek, Septuagint translation, however, another six psalms have reference to the Sabbath in their superscriptions: Pss 24, 48, 81, 82, 93, and 94. (For the inner-Greek textual tradition of reading πέμπτη σαββάτου in Ps 81, see the apparatus in Rahlfs 1931, 221.)
↑ So Jenni's Zeitbestimmung "time determination" 2000, 83.
↑ That is, vv. 2-4, 5-6, 7-8, 9, 10-12, 13-14, 15-16.
↑ So SDBH. As per Trudinger, "Verse 2 thus implies that it is the natural function of humans in general (cf. v. 7), and the obligation of Israel as the people of God in particular, to praise and sing to Yahweh" (2003, 153).
↑ BHRG comments, "Often the content of the communication is implied by the content of the verb" (§39.11.1b; cf. Jenni 2000, 145). In the case of sing praise to your name, "what is communicated does not concern a hearer, but a theme" (BHRG §39.11(1b)).
↑ For the infinitive construct functioning in the grammatical role of subject in a verbless clause, see Joüon-Muraoka §124b. The bare infinitive construct can also carry out this role (see, e.g., Gen 2:18), when carrying a prepositional proclitic, lamed is invariably selected, as here (see also Josh 24:15; BHRG §39.11(3)). Both occur together in 1 Sam 15:22: שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים "To listen is better than sacrifice; to pay attention [is better] than the fat of rams." Though not reflected in the MT, the LXX distinguishes between the pairs of infinitives in vv. 2-3. In the former, they are the subject of the complement טוֹב, while in the latter, they are read as the purpose of the praise in v. 2. The difficulties arise, therefore, with the meaning of the prepositinoal phrases in v. 4. The LXX (vv. 2-4) reads: Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψάλλειν τῷ ὀνόματί σου, ὕψιστε, τοῦ ἀναγγέλλειν τὸ πρωὶ τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου κατὰ νύκτα ἐν δεκαχόρδῳ ψαλτηρίῳ μετʼ ᾠδῆς ἐν κιθάρᾳ. "It is good to acknowledge the Lord and to make music to your name, O Most High, in order to declare your mercy in the morning and your truth every night on a ten-stringed harp, with an ode on a lyre" (NETS). Note that the Syr. provides a full sentence (without elision) for the latter verse: ܐܢܐ ܐܩܘܫ ܒܟܢܪܐ ܕܥܣܪ ܘܐܩܘܫ ܒܩܝܬܪܐ ("I will play on a harp of ten strings; I will play on a lyre"; Taylor 2020, 383).
↑ As noted by Vogel, "The light of morning symbolizes manifestation, and kindness must be manifest. The darkness of night represents fearsome hiddenness, when observation is impossible and faith alone must sustain us" (Vogel 2000, 216). Alternatively, there may be hints of the Tamid offering in the morning and evening, as discussed in the exegetical issue, The Sabbath Day in Psalm 92, though lexically we would expect and בֵּין הָעַרְבָּיִם "in the evening" (see Exod 29:39; Num 28:4), rather than בַּלֵּילֽוֹת "at night."
↑ For the latter, see the LXX's κατὰ νύκτα "every night," rendered in the Gallican Psalter as the time frame per noctem "by night," while in the Iuxta Hebraeos as in nocte "in the night," as our preferred reading.
↑ See the LXX's ἐν δεκαχόρδῳ ψαλτηρίῳ ("on a ten-stringed harp"), the Syr. ܐܢܐ ܐܩܘܫ ܒܟܢܪܐ ܕܥܣܪ ("I will play on a harp of ten strings"; Taylor 2020, 383) and TgPs על פום כנורא דעשרתי נימין ("to the sound of the lyre of ten strings"; Stec 2004, 176).
↑ See also in decacordo et in psalterio "on a ten-string and on a harp" in Hebr.; cf. the ELB, EÜ, ESV, KJV, NET, RVC, SG21, ZÜR.
↑ On the מעשה/מעשי interchange, the he (and thus singular) is attested in the Syr. ܒܥܒܕ "work", as well as 1Q10, 4Q84, the majority of the attested Babylonian tradition (Berlin QU 680; JTS 611; JTS 631; Neubauer 2484; and BL Or 1477), and a number of other medieval manuscripts (VTH, 388). It could also be posited that the yod found in the Tiberian MT is assimilated to the following yod in יָדֶיךָ, such that the diversely-attested and less-expected reading מַעֲשֵׂה has been preferred. In the case of פעלך, since it is a pausal form (Revell 2004), it is most plausible that the plural readings have crept in because of the long vowel. See, e.g., the Syr. ܒܥܒ̈ܕܝܟ "your works," as well as the plene yod פעליך in many medieval Hebrew manuscripts (see VTH, 388), including the Babylonian manuscripts Neubauer 2484; BL Or 1477 and JTS 631. The preferred singular is attested in the LXX's ἐν τῷ ποιήματί σου, Jerome's in opere tuo, and TgPs's בעובדך.
↑ Note that creation is commonly referred to as "the work of your hands"; cf. Ps 102:26 (לְ֭פָנִים הָאָ֣רֶץ יָסַ֑דְתָּ וּֽמַעֲשֵׂ֖ה יָדֶ֣יךָ שָׁמָֽיִם), among others, which implies stability and justice in all things (see, e.g., Ps 104, especially vv. 24, 31, 35). See further discussion in the exegetical issue, The Sabbath Day in Ps 92.
↑ For support for this interpretation in the first case, see TgPs' and the Peshitta's adjectives כמה רברבין עובדך and ܡܐ ܪ̈ܘܪܒܝܢ ܥܒ̈ܕܝܟ "great (contra the LXX's aorist ἐμεγαλύνθη and Jerome's magnificata sunt). Cf. also the comment by Ḥakham, פועל הנגזר מתאר, המשמש לתיאור מצב בחווה "a verb derived from an adjective, used to describe a situation in the present" (1979, 180; cf. Blau 2010, 194; Cook 2024, 122). This reading is also represented by the virtually all modern European translations. In the second case, see Symmachus' σφόδρα βαθεῖς οἱ διαλογισμοί σου "Your thoughts are very deep," as well as TgPs' and the Peshitta's adjectives, עמיקין and ܥܡܝ̈ܩܢ, as in v. 6a (See Ḥakham's comments there, who paraphrases here, מחשבותיך עמקות מאד "Your thoughts are very deep"; 1979, 180).
↑ The second line is not verb-initial, which would be expected with an elided constituent such as an exclamative marker governing the entire verse (see Miller 2007).
↑ Note that the LXX takes the liberty of rendering plural ταῦτα "these things" (cf. the Gallican Psalter's haec). GKC (§136a) notes that the primary distinction between proximal and distal ("near" and "far") demonstratives is that the proximal demonstrative “almost always points out a (new) person or thing present, while הוּא (like is, ille, αὐτός, ἐκεῖνος) refers to a person or thing already mentioned or known.” Nevertheless, a clear-cut semantic distinction between proximal and distal demonstratives is elusive, so the boundaries on their respective discourse functions is equally fuzzy in this regard. There is typological evidence, however, for a prototypical anaphoric/cataphoric division between proximal and distal demonstrative, as in "I can’t believe he said that" vs. "I’ll tell you this: it’s going to be tough" (Næss et al. (2020, 7-8)); cf. זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ (2 Chr 23:4; "This is what you will do…"); וְזֶ֥ה אֲשֶׁר־יִקְרָא־לָ֖הּ יְהוָ֥ה׀ צִדְקֵֽנוּ (Jer 33:16; "This is what it shall be called: the Lord is our righteousness"). For the elision of אֶת־זֹֽאת see Ḥakham's (1979, 181) paraphrase of the verse: איש בער וכסיל לא ידע את זאת ולא יבין את זאת.
↑ The text of 4Q84 is an outlier, with its reading איש בער ולא ידע "a man is stupid and/so that he does not know.”
↑ See the nominal function of בַּעַר most clearly in Ps 49:11 (כִּ֤י יִרְאֶ֨ה׀ חֲכָ֘מִ֤ים יָמ֗וּתוּ יַ֤חַד כְּסִ֣יל וָבַ֣עַר יֹאבֵ֑דוּ); quite plausibly in Ps 73:22 (וַאֲנִי־בַ֭עַר) and Prov 12:1 (אֹהֵ֣ב מ֖וּסָר אֹ֣הֵֽב דָּ֑עַת וְשֹׂנֵ֖א תוֹכַ֣חַת בָּֽעַר). Prov 30:2 (כִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ), however, seems to favor a predicative adjectival reading, while Ps 94:8 draws upon the ptc. בֹּעֲרִ֣ים, rather than, presumably, an available mpl nominal form.
↑ Note that the Secunda reads ιαδαε (≈ יָדַע), a stative qatal. While differing in morphology, it may, in fact, be semantically compatible with the the present interpretation of the yiqtol adopted here.
↑ Both the hiphil of צוץ here and פרח in v. 14 are denominal hiphils (derived from the nouns צִיץ and פֶרָח, respectively), a category of hiphils which "may be truly ambitransitive – depending on the argument structure of its clause" (Garr, forthcoming, hiphil). Note that, just as in English (flower >> flourish), the verb פרח is extended from the contextual domain of plant to human. Translations of v. 14 include "they flourish in the courts of our God" (ESV); "they grow in the courts of our God" (NET); "they thrive in the courts of our God" (CEB). While evidently drawn from the contextual domain of plants, most English translations move to the target domain of human flourishing in v. 14, though maintain the source domain in vv. 8 and 13 in light of the explicit similes: "the wicked sprout like grass... The righteous bloom like a date-palm" (NJPS).
↑ The second infinitival clause representing the verb צוץ in Symmachus' ܘܟܕ ܡܗ̈ܒܒܝܢ ("and when they flourish") is insightful for the intended meaning.
↑ "Thus, even as the WICKED ARE GRASS is a subset of the conceptual domain PEOPLE AS PLANTS, so too is the RIGHTEOUS ARE TREES metaphor" (Tucker 2019, 368); cf. also Pss 37:2; 90:3-6; 102:5, 12; 103:15-16). For the uprising and flourishing of the wicked, see also 1 Maccabees 9:23.
↑ For the elided subject, see also Job 27:14: ø אִם־יִרְבּ֣וּ בָנָ֣יו לְמוֹ־חָ֑רֶב "If his children are multiplied, it is for the sword" (ESV); cf. Saadia's פאנה (Kafaḥ 1966, 213) >> זאֹת הָֽיְתָה (Delitzsch 1877, 68) "this was/is"; Ḥakham's (1979, 181) משׁמעות תאור הפעלה ... זוֹ "the sense of the description of the action... this"; Rashi, however, considers a nominal form of "their flourishing" to be the subject (שהפרחת' אינה אלא להשמידם).
↑ See the form עֲדֵי for the preposition in Num 24:20; Pss 104:23; 147:6; Job 7:4; Job 20:5; cf. the Iuxta Hebraeos' usque in sempiternum and Targum Psalms עד עלמא. Alternatively, עֲדֵי־עַֽד could be understood as an intensive construct chain of the nominal עַד, "eternity, perpetuity" (see the LXX's εἰς τὸν αἰῶνα τοῦ αἰῶνος = in saeculum saeculi and the Peshitta's ܠܥܠܡ ܥܠܡܝܢ). Nevertheless, this proposed construct chain is only attested in this form, though עַד as a noun is everywhere else the dependent of either a construct phrase or prepositional phrase. It is also uncertain why a plural construct form would be employed for a noun otherwise only attested in the singular and there is no manuscript variation or evidence of any lack of yod on עֲדֵי.
↑ "The macrostructure of Psalm 92 suggests that its quintessential thought is to be found in the generalizing message of the concluding canticles of the main parts, vv. 6–8 and 13–16: the prosperity of the wicked is only temporary, but the righteous will experience God’s blessings up to a ripe old age. This idea is characteristic of the wisdom tradition. That is to say, our composition is not a ‘psalm of thanksgiving’, nor a ‘hymn’ in the proper sense. Its framework indicates that we are dealing with a wisdom psalm (cf. Psalm 91) with a hymnic bias (note v. 9)" (van der Lugt 2014, 45). See, further, the background idea of YHWH executing justice from his holy mountain (Isa 11:1-9; 57:15; Amos 1:2; Pss 2:6; 3:5; 43:3; 97:8; 99; 102:20-22) at Story Behind, as further elaborated upon by Tucker: "Thus the confession that Yahweh is “on high” invokes the very notion of an axis mundi, a place where the heavenly abode and the cosmic mountain intersect" (2019, 373).
↑ For support of reading מָר֗וֹם as a divine epithet (Ibn Ezra; Tate 1998, 462, cf. KJV), see the מְר֥וֹם עַם־הָאָֽרֶץ in Isa 24:4 (though only מרום הארץ in 1QIsaª). One argument in favor here is the possibility of employing the polal participle (מְרוֹמַם) to disambiguate the first (preferred) interpretation. For support of the nominal adverb reading (Briggs & Briggs 1906-1907, 285; Brueggemann & Bellinger 2014, 398; Ḥakham 1979, 181; Tanner & Jacobson 2014, 703; cf. CSB, ESV, NASB, NIV), see the prepositional-less מָרוֹם in 2 Kgs 19:22 (= Isa 37:23) and Isa 40:26. For the complement of a שׁכן verb phrase, see Isa 33:5, 57:15, and the suffixed בִּמְרוֹמָֽיו in Job 25:2. See also the similar co-text of Ps 97:9 – כִּֽי־אַתָּ֤ה יְהוָ֗ה עֶלְי֥וֹן עַל־כָּל־הָאָ֑רֶץ מְאֹ֥ד נַ֝עֲלֵ֗יתָ עַל־כָּל־אֱלֹהִֽים.The lexicons recognize both functions of מָר֗וֹם as "high, meaning lofty" (HALOT) and "Exalted One" (DCH). The ancient versions, likewise, exhibit the same diversity. These read σὺ δὲ ὕψιστος εἰς τὸν αἰῶνα, κύριε· (LXX; “exalted one”) = tu autem Altissimus in aeternum Domine (Gall.) = tu autem Excelsus in aeternum Domine (Hebr.; differing from the rendering of עֶלְיֽוֹן in v. 2 as ‘Altissime’); ואת רמא (TgPs; adj. high); ܘܐܢܬ ܡܪܝܐ ܡܪܝܡܐ ܠܥܠܡ (adj. high, exalted' ;CAL). The Christian Palestinian Aramaic version alternates from the emphatic form ܡܪܘܡܡܐ for עֶלְיֽוֹן in v. 2 to the absolute ܡܪܘܡܡ here, though both nominal.
↑ The construction is also quite reminiscent of the Ugaritic text CTA IV: 68 (8-9). The implications of this are discussed in the exegetical issues The Sabbath Day in Ps 92 and The Syntax of Ps 92:8. CTA IV (68) 8-9 reads: ht ibk b'lm ht ibk tmẖṣ ht tṣmt ṣrtk ("Now your enemy, O Baal, Now your enemy will you smite, Now will you cut off your adversary," Avishur 1994, 235; alt. "Now your enemy, Baal, Now smash your enemy, Now vanquish your foe," Smith 1997, 103); cf. also Judg 5:31: כֵּ֠ן יֹאבְד֤וּ כָל־אוֹיְבֶ֙יךָ֙ יְהוָ֔ה "Thus all your enemies will perish, YHWH." Note, however, that the first line, backwards elided according to the MT, is absent in Vaticanus and Alexandrinus. See further Rahlfs' apparatus (1931, 242).
↑ TgPs of the second line reads ארום הא בעלי דבבך יהובדון לעלמא דאתי ("for behold, your enemies shall perish for the world to come," Stec 2004, 176). Modern European versions agree with the future reading (CSB, DHH, ELB, ESV, EÜ, GNT, KJV, Luther 2017, NASB, NIV, RVC, TOB, ZÜR), with a small minority rendering the yiqtols as present (CEB, NET, NJPS, SG21).
↑ This interpretation finds support in the parallel וְרַעֲנַנִּים יִהְיוּ “they will be fresh” in v. 15.
↑ Cook, for example, considers vv. 11-12 to be among "15 cases [in the psalms]" in which "wayyiqtol does not 'follow' anything (in terms of temporal succession) but introduces an independent past event" (2012, 301)––though it is not clear why these wayyiqtols do not, in fact, follow the clauses in the previous verse. The preferred reading does simply provide a continuation of the previous verse's yiqtols, and thus the future (as read in the LXX's ὑψωθήσεται and Jerome's exaltabitur "will be lifted up"). Because of the expected future sense, GKC (§67ee) claims the text is corrupt (cf. Briggs & Briggs [1906-1907, 286]: "make the vb. future as the context demands"), while ms JTS 631 does indeed provide a weyiqtol. The past reading is found in the CEB, CJB, CSB, ESV, GNT, NASB, NIV, TOB, ZÜR; but the future (preferred) in the ELB, KJV and RVC. (The DHH, EÜ, Luther 2017, NET, NJPS and SG21 provide an English present, though the DHH and NJPS revert to a future in v. 12's wayyiqtol.)
↑ For support, see Symmachus and Theodotion's καὶ ἐπόψεται ὁ ὀφθαλμός μου "and my eye will look." Modern European translations include past reference (CEB, CJB, ESV, GNT, NASB, NIV), present (CSB, EÜ Luther2017, NET, SG21, TOB, ZÜR) and future (preferred) (DHH, ELB, NJPS, KJV, RVC; cf. the observation of Briggs & Briggs [1906-1907, 286], that "the context demands simple ו").
↑ A minor position is the interpretation that the word is derived from the nominal שׁוּר meaning "wall" (cf. Gen 49:22; 2 Sam 22:30; Ps 18:30). This is probably reflected by both Symmachus' and Theodotion's τοῖς ἀποτειχνίζουσί με ('to wall off'; LSJ) = "those who wall me in." For support for an otherwise-unattested by-form of the participle שׁוֹרֵר (so Ḥakham 1979, 181; cf. Gesenius 2013, 1337), see the NASB: "And my eye has looked at my enemies" (cf. CEB, CEV, CSB, GNT, KJV NIV, NLT, NRSV); LUT2017: "Mit Freude sieht mein Auge auf meine Feinde herab" (cf. ELB); NFC: "Mes yeux voient mes adversaires" (cf. PDV); RVA: "Mis ojos verán la derrota de mis enemigos" (cf. DHH). This position is attractive because (A) there is a very similar expression found in Ps 59:11: אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי; (B) it is found in a number of the ancient versions, perhaps all dependent on the LXX, however (LXX: τοῖς ἐχθροῖς μου > Gall. inimicis meis, CPA ܒܥܝܠ ܕܒܒܝ; Syr. ܒ̈ܥܠܕܒܒܝ ("my enemies"); (C) a couple of cognates are also widely recognized. See the Akkadian šāru, a substantive adjective hostile > n. enemy (CAD vol. 17, 132-133) and šwr from the Old Canaanite qal širti (1cs) 'to be maligned' (Hoftijzer & Jongeling 1995, 1118). For support for the verb שׁוּר, most prototypically as "look, see," but also "watch stealthily, lie in wait" (BDB, 1003) and "watch with evil intent, lurk" (DCH, vol. 8, 311), see the SG21: "Mon œil voit ceux qui m’espionnent" (cf. TOB); NET: "I gloat in triumph over those who tried to ambush me" (cf. ISV); EÜ: "mein Auge blickt herab auf meine Verfolger" (cf. ZÜR). Such an interpretation is reflected in the Hebr. eos qui insidiantur mihi ("those who lie in wait / ambush me") and TgPs בהובדנא דמעיקי ("the destruction of my oppressors"; Stec 2004, 176). Despite a number of clear instance of the prototypical "look" in Job (see 7:8; 17:15; 20:9; 24:15; 33:14; 34:29; 35:5, 13, 14), Ringren comments "The LXX does not translate šûr I consistently. In more than one instance it uses prosnoeín and horán; other translations include periblépein, katamanthánein, horatḗs, and makarízein (Nu. 24:17!). In the uncertain passages the LXX either read a different text or misunderstood the text" (TDOT, vol. 14, 544). The hesitation by the LXX––and those translations dependent on it (see above)––is therefore not surprising. For other instances of this (albeit rare) nuance of the root, see Jeremiah 5:26 כִּי־נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים ("For wicked men are found among my people; they lurk like fowlers lying in wait," ESV), probably as a 3ms impersonal, and Hosea 13:7 וָאֱהִ֥י לָהֶ֖ם כְּמוֹ־שָׁ֑חַל כְּנָמֵ֖ר עַל־דֶּ֥רֶךְ אָשֽׁוּר׃ ("So I am to them like a lion; like a leopard I will lurk beside the way," ESV). Such has also been suggested for the difficult אַ֭שֻּׁרֵינוּ (MT) in Ps 17:11, if emended to יְשֻׁרוּנִי (DCH), though see our grammar notes on this verse. Finally, this use fits well with the parallel of those rising up against me in the following line (presumably, from the ambush in which they are lurking).
↑ Here, BDB suggest a unique instance of "hear exultantly of their fate," though probably imitating the previous clause (1033). As noted by Goldingay, "The implication of 'hear' follows from that [the previous clause]; the foes can be heard crying out in panic instead of in a battle shout" (2008, 59; cf. Briggs & Briggs 1906-7, 285; Bratcher & Reyburn 1991, 812), and Tanner & Jacobson: "Evil may rise up, but eventually one will hear something different" (2014, 704).
↑ The habitual interpretation been followed by (the present forms in) the CSB, DHH, ESV, EÜ, NET, NJPS, SG21, TOB and ZÜR, though the majority follow the future interpretation preferred here.".
↑ On the endurance of both trees, compare Isa 65:22's declaration: "As the days of a tree are the days of my people, and the work of their hands my chosen ones will fully enjoy" (כִימֵ֤י הָעֵץ֙ יְמֵ֣י עַמִּ֔י וּמַעֲשֵׂ֥ה יְדֵיהֶ֖ם יְבַלּ֥וּ בְחִירָֽי). On the palm, Tate notes: "The date-palm (תמר) is a tall, slender tree with a plume-like foliage at the top. Its deep tap roots seek out water in the ground, and it is associated with water sources and oases (Elim, Num 33:9; Jericho, Deut 34:3; Judg 1:16; 3:13)" (1998, 467), and more recently Musselman: "This imagery is clear – a tall, straight tree, able to survive in the most trying circumstances yet fruitful year after year" (Musselman 2011, 48).
↑ Compare Pss 29:5, 80:11, 104:16, 148:9. To cite Musselman again: "Because of its requirement for cool temperatures, cedar of Lebanon is restricted to higher elevations on the Lebanon ridge, where it receives moisture as rain, fog, and snow from the westerly winds off the Mediterranean" (2011, 37; cf. Auffret 1993, 308). Vogel, too, notes: "In the Talmud, R. Chiyya b. Luliani wonders why both types of trees need be mentioned. He concludes that they complement each other with symmetry of their own: The cedar produces no fruit. but, even after being cut down, it renews itself; the date-palm lacks this capacity for renewal, but it bears fruit. The righteous, then, encompass the best features of both trees" (2000, 219); cf. the comments in Midrash Tehilim: "And what about the cedar in Lebanon, whose roots are numerous below the ground, and even all the winds in the world come and settle upon it, they do not move it from its place, so too Israel, who are planted in the house of God, and the Holy One" (ומה הארז שבלבנון שרשיו מרובין למטה בארץ ואפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו כן ישראל שתולים בבית ה).
↑ See the symmetry of the two locative prepositional phrases, which indicate the status of שְׁתוּלִים בְּבֵית יְהוָה as an independent clause. For a similar, future referring verbless clause with both subject and copula elided, see Ps 1:4b.
↑ The adverbial reading of is found in the CSB, NASB, NET, NIV, NJPS, SG21, TOB (read as a singular participle in both of these French versions) and supported by GKC §118p.
↑ The subject reading is provided by the Syr. headless relative clause ܕܢܨܝܒܝܢ ܒܒܝܬܗ ܕܡܪܝܐ ("those who are planted in the house of the Lord," Taylor 2020, 385) and the nominative πεφυτευμένοι in the LXX's πεφυτευμένοι ἐν τῷ οἴκῳ κυρίου (cf. also the CEB, KJV, and the German translations).
↑ For a similar shift from singular צָדִּיק to collective reference, see Job 36:7 – לֹֽא־יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ (cf. Ps 78:1-4). Alternatively, for lack of a subject, TgPs provides בנוי ("his sons”).
↑ Indeed, the cedar imagery contributes to this continuity, being found in the high altitudes of mountains, since "The capacity for the righteous to bear fruit is contingent upon their “nearness to the life-giving God of Zion,” and that nearness is most fully experienced on the divine mountain." (Tucker 2019, 370). Furthermore, 1 Kings 6 and Ezra 3 mention the use of cedars of Lebanon being used in the construction of both the First and Second Temples. On the eschatalogical temple-mountain, the flourishing of such trees would be aided by the abundance of water sources (cf. Gen 2:10-14), as hinted at in the literature of Ode of Solomon (11:1-2, 5, 18-19): "My heart was circumcised and its flower appeared. Grace grew up in it and bore fruit for God. The Most High circumcised me by his holy spirit... I was set firmly on the firm rock, where he also set me ... blessed are those planted on the earth, who have a place in thy paradise and grow in the growth of thy trees" and Ben Sira 24:24 (KJV): "I was exalted like a palm tree in En-gaddi, and as a rose plant in Jericho, as a fair olive tree in a pleasant field, and grew up as a plane tree by the water." Finally, for the priority of dwelling in the courtyards of our God in general, see the sentiment communicated in Ps 84:11: "because better is a day in your courtyards than a thousand [elsewhere]; I choose to lie like a beggar in the house of my God before living in the tents of the wicked" (כִּ֤י טֽוֹב־י֥וֹם בַּחֲצֵרֶ֗יךָ מֵ֫אָ֥לֶף בָּחַ֗רְתִּי הִ֭סְתּוֹפֵף בְּבֵ֣ית אֱלֹהַ֑י מִ֝דּ֗וּר בְּאָהֳלֵי־רֶֽשַׁע).
↑ A small number of translations provide an independent clause for this verse. The Syr., for example, reads ܘܢܚܘܘܢ ܕܬܪܝܨ ܗܘ ܡܪܝܐ ܥܫܝܢܐ ܘܠܝܬ ܒܗ ܥܘܠܐ ("They will declare that the Lord is upright; he is strong, and there is no iniquity in him" Taylor 2020, 385), and the REB: "They declare that the Lord is just." Other translations, such as the NJPS ("attesting that the LORD is upright," cf. the DHH, NIV, TOB) and Jerome's and Symmachus' participles (adnuntiantes quia rectus Dominus; ἀπαγγέλλοντες ὅτι ὀρθὸς κύριος) are also cautious with the more natural purpose reading (as the CEB's "in order to proclaim," cf. the CSB, ELB, ESV, KJV, NASB, RVA, SG21, ZÜR). The NET's result ("So they proclaim...") is also plausible. Nevertheless, in light of the לְהַגִיד inclusio with v. 3, we have preferred an impersonal reading of the infinitive (cf. Gen 33:10; Ps 42:4; 119:4; 2 Chr 35:16; see Notarius and Atkinson, forthcoming).
↑ Regarding the form עַוְלָתָה: The waw appears to have merged with a vocalic long "o" on occasion, as Isa 61:8's בְּעוֹלָ֑ה for עַוְלָה and only וְ֝עֹלָ֗תָה in Job 5:16 (as the ketiv here, but without any qere; see also the plural עוֹלֹ֪ת in Pss 58:3; 64:7). On the presence of תָה–֫ with "the loss of the tone on the final syllable" as "an old accusative of direction or intention," see the discussion in GKC §90g (cf. צָרָ֫תָה in Ps 120:1; עֵיפָ֫תָה in Job 10:22 and עֶזְרָ֫תָה in Ps 44:7). For other instances with the vocalization of our preferred reading, see Ezek 28:15; Hos 10:13 and Ps 125:3.
↑ This reading is explicitly followed in the Peshitta (ܘܠܝܬ ܒܗ ܥܘܠܐ; "there is no iniquity in him," Taylor 2020, 385) and Targum Psalms (לית עוולתא ביה; "there is no unrighteousness in him," Stec 2004, 177). Likewise, neither the LXX nor Jerome read ἀδικία or iniquitas as the subject: although presentational copular clauses and topic-comment constructions are morphosyntactically ambiguous in Greek and Latin, the post-verbal position in both instances here points to the presentational reading. For another existential with לֹֹא (in place of the expected אֵין), see Job 29:12 (וְֽלֹא־עֹזֵ֥ר לֽוֹ).

[1] 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.

[2] A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."

[3] 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."

[4] In the Old Greek, Septuagint translation, however, another six psalms have reference to the Sabbath in their superscriptions: Pss 24, 48, 81, 82, 93, and 94. (For the inner-Greek textual tradition of reading πέμπτη σαββάτου in Ps 81, see the apparatus in Rahlfs 1931, 221.)

[5] So Jenni's Zeitbestimmung "time determination" 2000, 83.

[6] That is, vv. 2-4, 5-6, 7-8, 9, 10-12, 13-14, 15-16.

[7] So SDBH. As per Trudinger, "Verse 2 thus implies that it is the natural function of humans in general (cf. v. 7), and the obligation of Israel as the people of God in particular, to praise and sing to Yahweh" (2003, 153).

[8] BHRG comments, "Often the content of the communication is implied by the content of the verb" (§39.11.1b; cf. Jenni 2000, 145). In the case of sing praise to your name, "what is communicated does not concern a hearer, but a theme" (BHRG §39.11(1b)).

[9] For the infinitive construct functioning in the grammatical role of subject in a verbless clause, see Joüon-Muraoka §124b. The bare infinitive construct can also carry out this role (see, e.g., Gen 2:18), when carrying a prepositional proclitic, lamed is invariably selected, as here (see also Josh 24:15; BHRG §39.11(3)). Both occur together in 1 Sam 15:22: שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים "To listen is better than sacrifice; to pay attention [is better] than the fat of rams." Though not reflected in the MT, the LXX distinguishes between the pairs of infinitives in vv. 2-3. In the former, they are the subject of the complement טוֹב, while in the latter, they are read as the purpose of the praise in v. 2. The difficulties arise, therefore, with the meaning of the prepositinoal phrases in v. 4. The LXX (vv. 2-4) reads: Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψάλλειν τῷ ὀνόματί σου, ὕψιστε, τοῦ ἀναγγέλλειν τὸ πρωὶ τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου κατὰ νύκτα ἐν δεκαχόρδῳ ψαλτηρίῳ μετʼ ᾠδῆς ἐν κιθάρᾳ. "It is good to acknowledge the Lord and to make music to your name, O Most High, in order to declare your mercy in the morning and your truth every night on a ten-stringed harp, with an ode on a lyre" (NETS). Note that the Syr. provides a full sentence (without elision) for the latter verse: ܐܢܐ ܐܩܘܫ ܒܟܢܪܐ ܕܥܣܪ ܘܐܩܘܫ ܒܩܝܬܪܐ ("I will play on a harp of ten strings; I will play on a lyre"; Taylor 2020, 383).

[10] As noted by Vogel, "The light of morning symbolizes manifestation, and kindness must be manifest. The darkness of night represents fearsome hiddenness, when observation is impossible and faith alone must sustain us" (Vogel 2000, 216). Alternatively, there may be hints of the Tamid offering in the morning and evening, as discussed in the exegetical issue, The Sabbath Day in Psalm 92, though lexically we would expect and בֵּין הָעַרְבָּיִם "in the evening" (see Exod 29:39; Num 28:4), rather than בַּלֵּילֽוֹת "at night."

[11] For the latter, see the LXX's κατὰ νύκτα "every night," rendered in the Gallican Psalter as the time frame per noctem "by night," while in the Iuxta Hebraeos as in nocte "in the night," as our preferred reading.

[12] See the LXX's ἐν δεκαχόρδῳ ψαλτηρίῳ ("on a ten-stringed harp"), the Syr. ܐܢܐ ܐܩܘܫ ܒܟܢܪܐ ܕܥܣܪ ("I will play on a harp of ten strings"; Taylor 2020, 383) and TgPs על פום כנורא דעשרתי נימין ("to the sound of the lyre of ten strings"; Stec 2004, 176).

[13] See also in decacordo et in psalterio "on a ten-string and on a harp" in Hebr.; cf. the ELB, EÜ, ESV, KJV, NET, RVC, SG21, ZÜR.

[14] On the מעשה/מעשי interchange, the he (and thus singular) is attested in the Syr. ܒܥܒܕ "work", as well as 1Q10, 4Q84, the majority of the attested Babylonian tradition (Berlin QU 680; JTS 611; JTS 631; Neubauer 2484; and BL Or 1477), and a number of other medieval manuscripts (VTH, 388). It could also be posited that the yod found in the Tiberian MT is assimilated to the following yod in יָדֶיךָ, such that the diversely-attested and less-expected reading מַעֲשֵׂה has been preferred. In the case of פעלך, since it is a pausal form (Revell 2004), it is most plausible that the plural readings have crept in because of the long vowel. See, e.g., the Syr. ܒܥܒ̈ܕܝܟ "your works," as well as the plene yod פעליך in many medieval Hebrew manuscripts (see VTH, 388), including the Babylonian manuscripts Neubauer 2484; BL Or 1477 and JTS 631. The preferred singular is attested in the LXX's ἐν τῷ ποιήματί σου, Jerome's in opere tuo, and TgPs's בעובדך.

[15] Note that creation is commonly referred to as "the work of your hands"; cf. Ps 102:26 (לְ֭פָנִים הָאָ֣רֶץ יָסַ֑דְתָּ וּֽמַעֲשֵׂ֖ה יָדֶ֣יךָ שָׁמָֽיִם), among others, which implies stability and justice in all things (see, e.g., Ps 104, especially vv. 24, 31, 35). See further discussion in the exegetical issue, The Sabbath Day in Ps 92.

[16] For support for this interpretation in the first case, see TgPs' and the Peshitta's adjectives כמה רברבין עובדך and ܡܐ ܪ̈ܘܪܒܝܢ ܥܒ̈ܕܝܟ "great (contra the LXX's aorist ἐμεγαλύνθη and Jerome's magnificata sunt). Cf. also the comment by Ḥakham, פועל הנגזר מתאר, המשמש לתיאור מצב בחווה "a verb derived from an adjective, used to describe a situation in the present" (1979, 180; cf. Blau 2010, 194; Cook 2024, 122). This reading is also represented by the virtually all modern European translations. In the second case, see Symmachus' σφόδρα βαθεῖς οἱ διαλογισμοί σου "Your thoughts are very deep," as well as TgPs' and the Peshitta's adjectives, עמיקין and ܥܡܝ̈ܩܢ, as in v. 6a (See Ḥakham's comments there, who paraphrases here, מחשבותיך עמקות מאד "Your thoughts are very deep"; 1979, 180).

[17] The second line is not verb-initial, which would be expected with an elided constituent such as an exclamative marker governing the entire verse (see Miller 2007).

[18] Note that the LXX takes the liberty of rendering plural ταῦτα "these things" (cf. the Gallican Psalter's haec). GKC (§136a) notes that the primary distinction between proximal and distal ("near" and "far") demonstratives is that the proximal demonstrative “almost always points out a (new) person or thing present, while הוּא (like is, ille, αὐτός, ἐκεῖνος) refers to a person or thing already mentioned or known.” Nevertheless, a clear-cut semantic distinction between proximal and distal demonstratives is elusive, so the boundaries on their respective discourse functions is equally fuzzy in this regard. There is typological evidence, however, for a prototypical anaphoric/cataphoric division between proximal and distal demonstrative, as in "I can’t believe he said that" vs. "I’ll tell you this: it’s going to be tough" (Næss et al. (2020, 7-8)); cf. זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ (2 Chr 23:4; "This is what you will do…"); וְזֶ֥ה אֲשֶׁר־יִקְרָא־לָ֖הּ יְהוָ֥ה׀ צִדְקֵֽנוּ (Jer 33:16; "This is what it shall be called: the Lord is our righteousness"). For the elision of אֶת־זֹֽאת see Ḥakham's (1979, 181) paraphrase of the verse: איש בער וכסיל לא ידע את זאת ולא יבין את זאת.

[19] The text of 4Q84 is an outlier, with its reading איש בער ולא ידע "a man is stupid and/so that he does not know.”

[20] See the nominal function of בַּעַר most clearly in Ps 49:11 (כִּ֤י יִרְאֶ֨ה׀ חֲכָ֘מִ֤ים יָמ֗וּתוּ יַ֤חַד כְּסִ֣יל וָבַ֣עַר יֹאבֵ֑דוּ); quite plausibly in Ps 73:22 (וַאֲנִי־בַ֭עַר) and Prov 12:1 (אֹהֵ֣ב מ֖וּסָר אֹ֣הֵֽב דָּ֑עַת וְשֹׂנֵ֖א תוֹכַ֣חַת בָּֽעַר). Prov 30:2 (כִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ), however, seems to favor a predicative adjectival reading, while Ps 94:8 draws upon the ptc. בֹּעֲרִ֣ים, rather than, presumably, an available mpl nominal form.

[21] Note that the Secunda reads ιαδαε (≈ יָדַע), a stative qatal. While differing in morphology, it may, in fact, be semantically compatible with the the present interpretation of the yiqtol adopted here.

[22] Both the hiphil of צוץ here and פרח in v. 14 are denominal hiphils (derived from the nouns צִיץ and פֶרָח, respectively), a category of hiphils which "may be truly ambitransitive – depending on the argument structure of its clause" (Garr, forthcoming, hiphil). Note that, just as in English (flower >> flourish), the verb פרח is extended from the contextual domain of plant to human. Translations of v. 14 include "they flourish in the courts of our God" (ESV); "they grow in the courts of our God" (NET); "they thrive in the courts of our God" (CEB). While evidently drawn from the contextual domain of plants, most English translations move to the target domain of human flourishing in v. 14, though maintain the source domain in vv. 8 and 13 in light of the explicit similes: "the wicked sprout like grass... The righteous bloom like a date-palm" (NJPS).

[23] The second infinitival clause representing the verb צוץ in Symmachus' ܘܟܕ ܡܗ̈ܒܒܝܢ ("and when they flourish") is insightful for the intended meaning.

[24] "Thus, even as the WICKED ARE GRASS is a subset of the conceptual domain PEOPLE AS PLANTS, so too is the RIGHTEOUS ARE TREES metaphor" (Tucker 2019, 368); cf. also Pss 37:2; 90:3-6; 102:5, 12; 103:15-16). For the uprising and flourishing of the wicked, see also 1 Maccabees 9:23.

[25] For the elided subject, see also Job 27:14: ø אִם־יִרְבּ֣וּ בָנָ֣יו לְמוֹ־חָ֑רֶב "If his children are multiplied, it is for the sword" (ESV); cf. Saadia's פאנה (Kafaḥ 1966, 213) >> זאֹת הָֽיְתָה (Delitzsch 1877, 68) "this was/is"; Ḥakham's (1979, 181) משׁמעות תאור הפעלה ... זוֹ "the sense of the description of the action... this"; Rashi, however, considers a nominal form of "their flourishing" to be the subject (שהפרחת' אינה אלא להשמידם).

[26] See the form עֲדֵי for the preposition in Num 24:20; Pss 104:23; 147:6; Job 7:4; Job 20:5; cf. the Iuxta Hebraeos' usque in sempiternum and Targum Psalms עד עלמא. Alternatively, עֲדֵי־עַֽד could be understood as an intensive construct chain of the nominal עַד, "eternity, perpetuity" (see the LXX's εἰς τὸν αἰῶνα τοῦ αἰῶνος = in saeculum saeculi and the Peshitta's ܠܥܠܡ ܥܠܡܝܢ). Nevertheless, this proposed construct chain is only attested in this form, though עַד as a noun is everywhere else the dependent of either a construct phrase or prepositional phrase. It is also uncertain why a plural construct form would be employed for a noun otherwise only attested in the singular and there is no manuscript variation or evidence of any lack of yod on עֲדֵי.

[27] "The macrostructure of Psalm 92 suggests that its quintessential thought is to be found in the generalizing message of the concluding canticles of the main parts, vv. 6–8 and 13–16: the prosperity of the wicked is only temporary, but the righteous will experience God’s blessings up to a ripe old age. This idea is characteristic of the wisdom tradition. That is to say, our composition is not a ‘psalm of thanksgiving’, nor a ‘hymn’ in the proper sense. Its framework indicates that we are dealing with a wisdom psalm (cf. Psalm 91) with a hymnic bias (note v. 9)" (van der Lugt 2014, 45). See, further, the background idea of YHWH executing justice from his holy mountain (Isa 11:1-9; 57:15; Amos 1:2; Pss 2:6; 3:5; 43:3; 97:8; 99; 102:20-22) at Story Behind, as further elaborated upon by Tucker: "Thus the confession that Yahweh is “on high” invokes the very notion of an axis mundi, a place where the heavenly abode and the cosmic mountain intersect" (2019, 373).

[28] For support of reading מָר֗וֹם as a divine epithet (Ibn Ezra; Tate 1998, 462, cf. KJV), see the מְר֥וֹם עַם־הָאָֽרֶץ in Isa 24:4 (though only מרום הארץ in 1QIsaª). One argument in favor here is the possibility of employing the polal participle (מְרוֹמַם) to disambiguate the first (preferred) interpretation. For support of the nominal adverb reading (Briggs & Briggs 1906-1907, 285; Brueggemann & Bellinger 2014, 398; Ḥakham 1979, 181; Tanner & Jacobson 2014, 703; cf. CSB, ESV, NASB, NIV), see the prepositional-less מָרוֹם in 2 Kgs 19:22 (= Isa 37:23) and Isa 40:26. For the complement of a שׁכן verb phrase, see Isa 33:5, 57:15, and the suffixed בִּמְרוֹמָֽיו in Job 25:2. See also the similar co-text of Ps 97:9 – כִּֽי־אַתָּ֤ה יְהוָ֗ה עֶלְי֥וֹן עַל־כָּל־הָאָ֑רֶץ מְאֹ֥ד נַ֝עֲלֵ֗יתָ עַל־כָּל־אֱלֹהִֽים.The lexicons recognize both functions of מָר֗וֹם as "high, meaning lofty" (HALOT) and "Exalted One" (DCH). The ancient versions, likewise, exhibit the same diversity. These read σὺ δὲ ὕψιστος εἰς τὸν αἰῶνα, κύριε· (LXX; “exalted one”) = tu autem Altissimus in aeternum Domine (Gall.) = tu autem Excelsus in aeternum Domine (Hebr.; differing from the rendering of עֶלְיֽוֹן in v. 2 as ‘Altissime’); ואת רמא (TgPs; adj. high); ܘܐܢܬ ܡܪܝܐ ܡܪܝܡܐ ܠܥܠܡ (adj. high, exalted' ;CAL). The Christian Palestinian Aramaic version alternates from the emphatic form ܡܪܘܡܡܐ for עֶלְיֽוֹן in v. 2 to the absolute ܡܪܘܡܡ here, though both nominal.

[29] The construction is also quite reminiscent of the Ugaritic text CTA IV: 68 (8-9). The implications of this are discussed in the exegetical issues The Sabbath Day in Ps 92 and The Syntax of Ps 92:8. CTA IV (68) 8-9 reads: ht ibk b'lm ht ibk tmẖṣ ht tṣmt ṣrtk ("Now your enemy, O Baal, Now your enemy will you smite, Now will you cut off your adversary," Avishur 1994, 235; alt. "Now your enemy, Baal, Now smash your enemy, Now vanquish your foe," Smith 1997, 103); cf. also Judg 5:31: כֵּ֠ן יֹאבְד֤וּ כָל־אוֹיְבֶ֙יךָ֙ יְהוָ֔ה "Thus all your enemies will perish, YHWH." Note, however, that the first line, backwards elided according to the MT, is absent in Vaticanus and Alexandrinus. See further Rahlfs' apparatus (1931, 242).

[30] TgPs of the second line reads ארום הא בעלי דבבך יהובדון לעלמא דאתי ("for behold, your enemies shall perish for the world to come," Stec 2004, 176). Modern European versions agree with the future reading (CSB, DHH, ELB, ESV, EÜ, GNT, KJV, Luther 2017, NASB, NIV, RVC, TOB, ZÜR), with a small minority rendering the yiqtols as present (CEB, NET, NJPS, SG21).

[31] This interpretation finds support in the parallel וְרַעֲנַנִּים יִהְיוּ “they will be fresh” in v. 15.

[32] Cook, for example, considers vv. 11-12 to be among "15 cases [in the psalms]" in which "wayyiqtol does not 'follow' anything (in terms of temporal succession) but introduces an independent past event" (2012, 301)––though it is not clear why these wayyiqtols do not, in fact, follow the clauses in the previous verse. The preferred reading does simply provide a continuation of the previous verse's yiqtols, and thus the future (as read in the LXX's ὑψωθήσεται and Jerome's exaltabitur "will be lifted up"). Because of the expected future sense, GKC (§67ee) claims the text is corrupt (cf. Briggs & Briggs [1906-1907, 286]: "make the vb. future as the context demands"), while ms JTS 631 does indeed provide a weyiqtol. The past reading is found in the CEB, CJB, CSB, ESV, GNT, NASB, NIV, TOB, ZÜR; but the future (preferred) in the ELB, KJV and RVC. (The DHH, EÜ, Luther 2017, NET, NJPS and SG21 provide an English present, though the DHH and NJPS revert to a future in v. 12's wayyiqtol.)

[33] For support, see Symmachus and Theodotion's καὶ ἐπόψεται ὁ ὀφθαλμός μου "and my eye will look." Modern European translations include past reference (CEB, CJB, ESV, GNT, NASB, NIV), present (CSB, EÜ Luther2017, NET, SG21, TOB, ZÜR) and future (preferred) (DHH, ELB, NJPS, KJV, RVC; cf. the observation of Briggs & Briggs [1906-1907, 286], that "the context demands simple ו").

[34] A minor position is the interpretation that the word is derived from the nominal שׁוּר meaning "wall" (cf. Gen 49:22; 2 Sam 22:30; Ps 18:30). This is probably reflected by both Symmachus' and Theodotion's τοῖς ἀποτειχνίζουσί με ('to wall off'; LSJ) = "those who wall me in." For support for an otherwise-unattested by-form of the participle שׁוֹרֵר (so Ḥakham 1979, 181; cf. Gesenius 2013, 1337), see the NASB: "And my eye has looked at my enemies" (cf. CEB, CEV, CSB, GNT, KJV NIV, NLT, NRSV); LUT2017: "Mit Freude sieht mein Auge auf meine Feinde herab" (cf. ELB); NFC: "Mes yeux voient mes adversaires" (cf. PDV); RVA: "Mis ojos verán la derrota de mis enemigos" (cf. DHH). This position is attractive because (A) there is a very similar expression found in Ps 59:11: אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי; (B) it is found in a number of the ancient versions, perhaps all dependent on the LXX, however (LXX: τοῖς ἐχθροῖς μου > Gall. inimicis meis, CPA ܒܥܝܠ ܕܒܒܝ; Syr. ܒ̈ܥܠܕܒܒܝ ("my enemies"); (C) a couple of cognates are also widely recognized. See the Akkadian šāru, a substantive adjective hostile > n. enemy (CAD vol. 17, 132-133) and šwr from the Old Canaanite qal širti (1cs) 'to be maligned' (Hoftijzer & Jongeling 1995, 1118). For support for the verb שׁוּר, most prototypically as "look, see," but also "watch stealthily, lie in wait" (BDB, 1003) and "watch with evil intent, lurk" (DCH, vol. 8, 311), see the SG21: "Mon œil voit ceux qui m’espionnent" (cf. TOB); NET: "I gloat in triumph over those who tried to ambush me" (cf. ISV); EÜ: "mein Auge blickt herab auf meine Verfolger" (cf. ZÜR). Such an interpretation is reflected in the Hebr. eos qui insidiantur mihi ("those who lie in wait / ambush me") and TgPs בהובדנא דמעיקי ("the destruction of my oppressors"; Stec 2004, 176). Despite a number of clear instance of the prototypical "look" in Job (see 7:8; 17:15; 20:9; 24:15; 33:14; 34:29; 35:5, 13, 14), Ringren comments "The LXX does not translate šûr I consistently. In more than one instance it uses prosnoeín and horán; other translations include periblépein, katamanthánein, horatḗs, and makarízein (Nu. 24:17!). In the uncertain passages the LXX either read a different text or misunderstood the text" (TDOT, vol. 14, 544). The hesitation by the LXX––and those translations dependent on it (see above)––is therefore not surprising. For other instances of this (albeit rare) nuance of the root, see Jeremiah 5:26 כִּי־נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים ("For wicked men are found among my people; they lurk like fowlers lying in wait," ESV), probably as a 3ms impersonal, and Hosea 13:7 וָאֱהִ֥י לָהֶ֖ם כְּמוֹ־שָׁ֑חַל כְּנָמֵ֖ר עַל־דֶּ֥רֶךְ אָשֽׁוּר׃ ("So I am to them like a lion; like a leopard I will lurk beside the way," ESV). Such has also been suggested for the difficult אַ֭שֻּׁרֵינוּ (MT) in Ps 17:11, if emended to יְשֻׁרוּנִי (DCH), though see our grammar notes on this verse. Finally, this use fits well with the parallel of those rising up against me in the following line (presumably, from the ambush in which they are lurking).

[35] Here, BDB suggest a unique instance of "hear exultantly of their fate," though probably imitating the previous clause (1033). As noted by Goldingay, "The implication of 'hear' follows from that [the previous clause]; the foes can be heard crying out in panic instead of in a battle shout" (2008, 59; cf. Briggs & Briggs 1906-7, 285; Bratcher & Reyburn 1991, 812), and Tanner & Jacobson: "Evil may rise up, but eventually one will hear something different" (2014, 704).

[36] The habitual interpretation been followed by (the present forms in) the CSB, DHH, ESV, EÜ, NET, NJPS, SG21, TOB and ZÜR, though the majority follow the future interpretation preferred here.".

[37] On the endurance of both trees, compare Isa 65:22's declaration: "As the days of a tree are the days of my people, and the work of their hands my chosen ones will fully enjoy" (כִימֵ֤י הָעֵץ֙ יְמֵ֣י עַמִּ֔י וּמַעֲשֵׂ֥ה יְדֵיהֶ֖ם יְבַלּ֥וּ בְחִירָֽי). On the palm, Tate notes: "The date-palm (תמר) is a tall, slender tree with a plume-like foliage at the top. Its deep tap roots seek out water in the ground, and it is associated with water sources and oases (Elim, Num 33:9; Jericho, Deut 34:3; Judg 1:16; 3:13)" (1998, 467), and more recently Musselman: "This imagery is clear – a tall, straight tree, able to survive in the most trying circumstances yet fruitful year after year" (Musselman 2011, 48).

[38] Compare Pss 29:5, 80:11, 104:16, 148:9. To cite Musselman again: "Because of its requirement for cool temperatures, cedar of Lebanon is restricted to higher elevations on the Lebanon ridge, where it receives moisture as rain, fog, and snow from the westerly winds off the Mediterranean" (2011, 37; cf. Auffret 1993, 308). Vogel, too, notes: "In the Talmud, R. Chiyya b. Luliani wonders why both types of trees need be mentioned. He concludes that they complement each other with symmetry of their own: The cedar produces no fruit. but, even after being cut down, it renews itself; the date-palm lacks this capacity for renewal, but it bears fruit. The righteous, then, encompass the best features of both trees" (2000, 219); cf. the comments in Midrash Tehilim: "And what about the cedar in Lebanon, whose roots are numerous below the ground, and even all the winds in the world come and settle upon it, they do not move it from its place, so too Israel, who are planted in the house of God, and the Holy One" (ומה הארז שבלבנון שרשיו מרובין למטה בארץ ואפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו כן ישראל שתולים בבית ה).

[39] See the symmetry of the two locative prepositional phrases, which indicate the status of שְׁתוּלִים בְּבֵית יְהוָה as an independent clause. For a similar, future referring verbless clause with both subject and copula elided, see Ps 1:4b.

[40] The adverbial reading of is found in the CSB, NASB, NET, NIV, NJPS, SG21, TOB (read as a singular participle in both of these French versions) and supported by GKC §118p.

[41] The subject reading is provided by the Syr. headless relative clause ܕܢܨܝܒܝܢ ܒܒܝܬܗ ܕܡܪܝܐ ("those who are planted in the house of the Lord," Taylor 2020, 385) and the nominative πεφυτευμένοι in the LXX's πεφυτευμένοι ἐν τῷ οἴκῳ κυρίου (cf. also the CEB, KJV, and the German translations).

[42] For a similar shift from singular צָדִּיק to collective reference, see Job 36:7 – לֹֽא־יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ (cf. Ps 78:1-4). Alternatively, for lack of a subject, TgPs provides בנוי ("his sons”).

[43] Indeed, the cedar imagery contributes to this continuity, being found in the high altitudes of mountains, since "The capacity for the righteous to bear fruit is contingent upon their “nearness to the life-giving God of Zion,” and that nearness is most fully experienced on the divine mountain." (Tucker 2019, 370). Furthermore, 1 Kings 6 and Ezra 3 mention the use of cedars of Lebanon being used in the construction of both the First and Second Temples. On the eschatalogical temple-mountain, the flourishing of such trees would be aided by the abundance of water sources (cf. Gen 2:10-14), as hinted at in the literature of Ode of Solomon (11:1-2, 5, 18-19): "My heart was circumcised and its flower appeared. Grace grew up in it and bore fruit for God. The Most High circumcised me by his holy spirit... I was set firmly on the firm rock, where he also set me ... blessed are those planted on the earth, who have a place in thy paradise and grow in the growth of thy trees" and Ben Sira 24:24 (KJV): "I was exalted like a palm tree in En-gaddi, and as a rose plant in Jericho, as a fair olive tree in a pleasant field, and grew up as a plane tree by the water." Finally, for the priority of dwelling in the courtyards of our God in general, see the sentiment communicated in Ps 84:11: "because better is a day in your courtyards than a thousand [elsewhere]; I choose to lie like a beggar in the house of my God before living in the tents of the wicked" (כִּ֤י טֽוֹב־י֥וֹם בַּחֲצֵרֶ֗יךָ מֵ֫אָ֥לֶף בָּחַ֗רְתִּי הִ֭סְתּוֹפֵף בְּבֵ֣ית אֱלֹהַ֑י מִ֝דּ֗וּר בְּאָהֳלֵי־רֶֽשַׁע).

[44] A small number of translations provide an independent clause for this verse. The Syr., for example, reads ܘܢܚܘܘܢ ܕܬܪܝܨ ܗܘ ܡܪܝܐ ܥܫܝܢܐ ܘܠܝܬ ܒܗ ܥܘܠܐ ("They will declare that the Lord is upright; he is strong, and there is no iniquity in him" Taylor 2020, 385), and the REB: "They declare that the Lord is just." Other translations, such as the NJPS ("attesting that the LORD is upright," cf. the DHH, NIV, TOB) and Jerome's and Symmachus' participles (adnuntiantes quia rectus Dominus; ἀπαγγέλλοντες ὅτι ὀρθὸς κύριος) are also cautious with the more natural purpose reading (as the CEB's "in order to proclaim," cf. the CSB, ELB, ESV, KJV, NASB, RVA, SG21, ZÜR). The NET's result ("So they proclaim...") is also plausible. Nevertheless, in light of the לְהַגִיד inclusio with v. 3, we have preferred an impersonal reading of the infinitive (cf. Gen 33:10; Ps 42:4; 119:4; 2 Chr 35:16; see Notarius and Atkinson, forthcoming).

[45] Regarding the form עַוְלָתָה: The waw appears to have merged with a vocalic long "o" on occasion, as Isa 61:8's בְּעוֹלָ֑ה for עַוְלָה and only וְ֝עֹלָ֗תָה in Job 5:16 (as the ketiv here, but without any qere; see also the plural עוֹלֹ֪ת in Pss 58:3; 64:7). On the presence of תָה–֫ with "the loss of the tone on the final syllable" as "an old accusative of direction or intention," see the discussion in GKC §90g (cf. צָרָ֫תָה in Ps 120:1; עֵיפָ֫תָה in Job 10:22 and עֶזְרָ֫תָה in Ps 44:7). For other instances with the vocalization of our preferred reading, see Ezek 28:15; Hos 10:13 and Ps 125:3.

[46] This reading is explicitly followed in the Peshitta (ܘܠܝܬ ܒܗ ܥܘܠܐ; "there is no iniquity in him," Taylor 2020, 385) and Targum Psalms (לית עוולתא ביה; "there is no unrighteousness in him," Stec 2004, 177). Likewise, neither the LXX nor Jerome read ἀδικία or iniquitas as the subject: although presentational copular clauses and topic-comment constructions are morphosyntactically ambiguous in Greek and Latin, the post-verbal position in both instances here points to the presentational reading. For another existential with לֹֹא (in place of the expected אֵין), see Job 29:12 (וְֽלֹא־עֹזֵ֥ר לֽוֹ).

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Psalm 92 Verse-by-Verse

v. 1

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Notes

Justice Praised (vv. 2-6)

v. 2

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v. 3

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v. 4

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v. 5

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v. 6

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Justice Ignored (vv. 7-9)

v. 7

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v. 8

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v. 9

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Justice Seen (vv. 10-12)

v. 10

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v. 11

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v. 12

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Justice Experienced (vv. 13-16)

v. 13

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v. 14

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v. 15

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v. 16

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Legends

Bibliography

Footnotes