| Psalm 9/Lexical Semantics | אֱנוֹשׁ
שַׁעַר
ענה
שָׁכַח
צִיּוֹן
ידע
מִשְׂגָּ֣ב
הֵמָּה
זכר
לָ֫נֶצַח
עד
לְעוֹלָם
רָשָׁע
גּוֹיִם
צֶדֶק
כִּסֵּא
ישׁב
דִין
שׁפט
עשׂה
פָּנֶיךָ
אבד
אוֹיֵב
שׁוּב
שֵׁם
זמר
אֲסַפְּרָה
כֹּל
Repeated words | אֱנ֑וֹשׁ (v.20a), אֱנ֖וֹשׁ (v.21c)
מִשַּׁ֥עֲרֵי מָֽוֶת (v.14c), בְּשַֽׁעֲרֵ֥י בַת־צִיּ֑וֹן (v.15b)
עניים (v.13b), עָ֭נְיִי (v.14b), ענוים (v.19b)
שָׁ֝כַ֗ח (v.13b), שְׁכֵחֵ֥י (v.18b), יִשָּׁכַ֣ח (v.19a)
צִיּ֑וֹן (v.12a), בַת־צִיּ֑וֹן (v.15b)
דֹרְשֶׁ֣יךָ (v.11b), דֹרֵ֣שׁ (v.13a)
יוֹדְעֵ֣י (v.11a), נ֤וֹדַ֨ע (v.17a), יֵדְע֥וּ (v.21b)
מִשְׂגָּ֣ב (v.10a), מִ֝שְׂגָּ֗ב (v.10b)
הֵֽמָּה (v.7c), הֵ֣מָּה (v.21c)
זִכְרָ֣ם (v.7c), זָכָ֑ר (v.13a)
לָ֫נֶ֥צַח (v.7a), לָ֭נֶצַח (v.19a)
וָעֶֽד (v.6b), לָעַֽד (v.19b)
לְעוֹלָ֥ם (v.6b), לְעוֹלָ֣ם (v.8a)
רָשָׁ֑ע (v.6a), רָשָׁ֑ע (v.17b), רְשָׁעִ֣ים (v.18a)
ג֭וֹיִם (v.6a), ג֭וֹיִם (v.16a), כָּל־גּ֝וֹיִ֗ם (v.18b), ג֝וֹיִ֗ם (v.20b), גוֹיִ֑ם (v.21b)
צֶֽדֶק (v.5b), בְּצֶ֑דֶק (v.9a)
לְ֝כִסֵּ֗א (v.5a), כִּסְאֽוֹ (v.8b)
יָשַׁ֥בְתָּ (v.5b), יֵשֵׁ֑ב (v.8a), יֹשֵׁ֣ב צִיּ֑וֹן (v.12a)
וְדִינִ֑י (v.5a), יָדִ֥ין (v.9b)
מִשְׁפָּטִ֣י (v.5a), שׁוֹפֵ֥ט (v.5b), לַמִּשְׁפָּ֣ט (v.8b), יִשְׁפֹּֽט (v.9a), מִשְׁפָּ֪ט (v.17a), יִשָּׁפְט֥וּ (v.20b)
עָ֭שִׂיתָ (v.5a), עָשׂ֑וּ (v.16a), עָ֫שָׂ֥ה (v.17a)
מִפָּנֶֽיךָ (v.4b), עַל־פָּנֶֽיךָ (v.20b)
וְ֝יֹאבְד֗וּ (v.4b), אִבַּ֣דְתָּ (v.6a), אָבַ֖ד (v.7c), תֹּאבַ֥ד (v.19b)
אוֹיְבַ֥י (v.4a), הָֽאוֹיֵ֨ב (v.7a)
בְּשׁוּב (v.4a), יָשׁ֣וּבוּ (v.18a)
שִׁמְךָ֣ (v.3b), שְׁמָ֥ם (v.6b), יוֹדְעֵ֣י שְׁמֶ֑ךָ (v.11b)
אֲזַמְּרָ֖ה (v.3b), זַמְּר֗וּ (v.12a)
אֲ֝סַפְּרָ֗ה (v.2b), אֲסַפְּרָ֗ה (v.15a)
בְּכָל־לִבִּ֑י (v.2a), כָּל־נִפְלְאוֹתֶֽיךָ (v.2b), כָּֽל־תְּהִלָּ֫תֶ֥יךָ (v.15a), כָּל־גּ֝וֹיִ֗ם (v.18b) | vv.20-21
vv.14-15
vv.13-14
second half of psalm; vv.18b-19a
vv.12-15
vv.11-13
v.10ab
vv.6-8
vv.17b-18a
end of psalm (vv.16-21)
v.5ab, vv.8b-9a
vv.16-17
vv.4-7 (3x)
v.2ab | | contrast between the gates of death (v.14c, depicted figuratively as a place/city) and the gates of Zion (v.15b)
the psalmist identifies with the lowly of God's people (vv.13b, 14b), whose cries are not forgotten; general (עניים) --> particular/personal (עָ֭נְיִי)
contrast between the righteous, whom God will not forget (vv.13b, 19a), and the wicked, who forget God (v.18b)
referring first to those who seek Yahweh (v.11b) and then to Yahweh himself (v.13a)
v.7 – v.21
contrast between the wicked, who will not be remembered (v.7c), and the righteous, whom God will remember (v.13a)
contrast between the wicked, whose towns will be forever a waste-land (v.7a), and the righteous, who will not be forever forgotten (v.19a)
contrast between the wicked, whose memory will die forever (v.6b), and the righteous, whose hope will not die forever (v.19b)
contrast (disjunctive waw, v.8a) between the wicked, whose name will be forever wiped from memory (v.6b), and Yahweh, who will reign forever (v.8a)
v.6a (גָּעַ֣רְתָּ ג֭וֹיִם) – v.16a (טָבְע֣וּ ג֭וֹיִם); v.20b (יִשָּׁפְט֥וּ ג֝וֹיִ֗ם) – v.21b (יֵדְע֥וּ גוֹיִ֑ם)
v.5b (שׁוֹפֵ֥ט צֶֽדֶק) – v.9a (יִשְׁפֹּֽט... בְּצֶ֑דֶק)
v.16a – v.17a (in both lines, עשׂה is the last word)
contrast between the wicked, who will perish (vv.4b, 6a, 7c) and the righteous, whose hope will not perish (v.19b)
contrast between the name of Yahweh (vv.3b, 11b) and the name of the nations (v.6b)
v.2 (אֲ֝סַפְּרָ֗ה כָּל־נִפְלְאוֹתֶֽיךָ׃) – v.15 (אֲסַפְּרָ֗ה כָּֽל־תְּהִלָּ֫תֶ֥יךָ)
v.4a – v.18a; in both cases the subject/agent is the wicked (אוֹיְבַ֥י / רְשָׁעִ֣ים). "the repetition of this term is an example of a type of intensification. That is, in v.4 the reader has to wait until vv.6-7 to discover the full extent of the destruction of the wicked enemies (the nations). In v.18, however, there is additional information, a 'heightening' (Alter), if you will, in connection with the 'turning' of the psalmist's adversaries... The reader does not have to wait further or to guess regarding the extent of their destructions."'"`UNIQ--ref-00001028-QINU`"' | gives cohesion to vv.20-21; forms chiasm: a אֱנ֑וֹשׁ b ג֝וֹיִ֗ם b' גוֹיִ֑ם a' אֱנ֖וֹשׁ (vv.20-21)
gives cohesion to vv.14-15
gives cohesion to vv.13-14, and/or anadiplosis (v.13: end of strophe; v.14: beginning of strophe)
gives cohesion to vv.18-19 (argues against seeing a strophe division between these verses)
gives cohesion to vv.12-15; inclusio (vv.12a, 15b; cf. chiasm formed by praise/rescue language)
anadiplosis (vv.11-13)?
gives cohesion to v.10ab
epiphora (vv.7, 21)
anadiplosis (vv.17b-18a)
gives cohesion to whole psalm, vv.16-21, and, especially, vv.20-21
anaphora (vv.8a, 12a)
gives cohesion to the whole psalm, to v.5, and to vv.8-9
gives cohesion to vv.16-17
anaphora (vv.4a, 18a)
"The first three of these occurrences constitute another case of the rhetorical device of intensification... The first occurrence of אבד in v.4 describes the fate of the enemies... In v.6, the repetition of the term serves to emphasize Yahweh's punitive destruction and also helps to equate the psalmist's 'enemies' (v.4) with 'the nations' (גוים) and 'the wicked' (רשׁע). Then in v.7 comes the intensification... The enemy/nations/wicked is not only 'destroyed'–their very memory is 'destroyed.'"'"`UNIQ--ref-00001027-QINU`"' |