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Verb forms

Participle, Infinitive construct, yiqtol, qatal, Cohortative, Jussive, Imperative, Volitives, Verb forms

 DefinitionOccurrencesClusteringIntersectionConnectionsStructure
Psalm 9/VerbsParticiple
Infinitive construct
yiqtol
qatal
Cohortative
Jussive
Imperative
Volitives
Verb forms		נִפְלְאוֹתֶֽיךָ (v.2b), אוֹיְבַ֥י (v.4a), שׁוֹפֵ֥ט (v.5b), הָֽאוֹיֵ֨ב (v.7a), יוֹדְעֵ֣י (v.11a), דֹרְשֶׁ֣יךָ (v.11b), יֹשֵׁ֣ב (v.12a), דֹרֵ֣שׁ (v.13a), מִשֹּׂנְאָ֑י (v.14b), מְ֝רוֹמְמִ֗י (v.14c), נוֹקֵ֣שׁ (v.17b)
בְּשׁוּב־אוֹיְבַ֥י (v.4a)
יִכָּשְׁל֥וּ (v.4b), וְ֝יֹאבְד֗וּ (v.4b), יֵשֵׁ֑ב (v.8a), יִשְׁפֹּֽט (v.9a), יָדִ֥ין (v.9b), וְיִבְטְח֣וּ, (v.11a), יִשָּׁכַ֣ח (v.19a), תֹּאבַ֥ד (v.19b)
עָ֭שִׂיתָ (v.5a), יָשַׁ֥בְתָּ (v.5b), גָּעַ֣רְתָּ (v.6a), אִבַּ֣דְתָּ (v.6a), מָ֝חִ֗יתָ (v.6b), תַּ֥מּוּ (v.7a), נָתַ֑שְׁתָּ (v.7b), אָבַ֖ד (v.7c), כּוֹנֵ֖ן (v.8b), עָזַ֖בְתָּ (v.11b), זָכָ֑ר (v.13a), שָׁ֝כַ֗ח (v.13b), טָבְע֣וּ (v.16a), עָשׂ֑וּ (v.16a), טָ֝מָ֗נוּ (v.16b), נִלְכְּדָ֥ה (V.16b), נ֤וֹדַ֨ע (v.17a), עָ֫שָׂ֥ה (v.17a)
אוֹדֶ֣ה (v.2a), אֲ֝סַפְּרָ֗ה (v.2b), אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה (v.3a), אֲזַמְּרָ֖ה (v.3b), אֲסַפְּרָ֗ה (v.15a), אָ֝גִ֗ילָה (v.15c)
וִ֘יהִ֤י (v.10a), יָשׁ֣וּבוּ (v.18a), אַל־יָעֹ֣ז (v.20a), יִשָּׁפְט֥וּ (v.20b), יֵדְע֥וּ (v.21b)
זַמְּר֗וּ (v.12a), הַגִּ֥ידוּ (v.12b), חָֽנְנֵ֬נִי (v.14a), רְאֵ֣ה (v.14b), קוּמָ֣ה (v.20a), שִׁ֘יתָ֤ה (v.21a)
אוֹדֶ֣ה (v.2a), אֲ֝סַפְּרָ֗ה (v.2b), אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה (v.3a), אֲזַמְּרָ֖ה (v.3b), וִ֘יהִ֤י (v.10a), זַמְּר֗וּ (v.12a), הַגִּ֥ידוּ (v.12b), חָֽנְנֵ֬נִי (v.14a), רְאֵ֣ה (v.14b), אֲסַפְּרָ֗ה (v.15a), אָ֝גִ֗ילָה (v.15c), יָשׁ֣וּבוּ (v.18a), קוּמָ֣ה (v.20a), אַל־יָעֹ֣ז (v.20a), יִשָּׁפְט֥וּ (v.20b), יֵדְע֥וּ (v.21b), שִׁ֘יתָ֤ה (v.21a)		vv.11-14
v.4b; vv.8-11; v.19
vv.5-7; vv.16-17
vv.2-3; v.15
vv.20-21
v.12; v.14; vv.20-21; absent in the first half of the psalm (vv.2-11)
vv.2-3; vv.12-15; vv.20-21		The connections between vv.2-3 and vv.12, 15 is strengthened by the use of cohortatives.gives cohesion to v.11 (plural participles) and to vv.12-14 (singular participles)
gives cohesion to vv.8-11 and v.19; creates discontinuity with what precedes (v.8a)
gives cohesion to vv.5-7 and to vv.16-17; creates discontinuity with what precedes (v.16)
aperture (vv.2-3); gives cohesion to vv.2-3 and to v.15
gives cohesion to vv.20-21; creates discontinuity (v.18a)
aperture (vv.12, 14, 20); gives cohesion to vv.20-21; creates discontinuity with what precedes (vv.12, 14, 20)
gives cohesion to vv.2-3, 12-15, 20-21; creates discontinuity (vv.12a, 14a, 18a, 20a)

"Translations sometimes render some of the yiqtols as past or future and some of the qatals as present or precative, illustrating the way readers can work with varying understandings of the balance within the psalm. I have given weight to the fact that most of the qatal clauses refer to acts of God toward the nations, the faithless, and so on, which do not directly affect the suppliant or the community for which the psalm speaks. Only in 9:4-5 does the suppliant speak of God’s acts toward “ my enemies” (in the yiqtol) and of God’s taking decisions for me. I infer that the psalm’s qatal clauses generally refer to the way God has related to Israel in the past, not least in connection with the exodus and occupation of the land. Then 9:4-5 is the exception that proves the rule. I take its yiqtols to refer to the future act that the suppliant looks for, and its qatals as perfects dependent on those futures. In the rest of the psalm, the yiqtols are statements of ongoing truth, and the qatals support these by declaring how matters have turned out in the past."'"`UNIQ--ref-0000103A-QINU`"'

v.10a. "In poetic sections, short yiqtols are sometimes used in non-jussive contexts... e.g. Pss. 25:9; 47:4; 90:3; 104:20; 107:29; Isa. 12:1 and Joel 2:2. Waltke and O'Connor (34.2.1c) wisely remark in this regard: 'These unexpected jussive forms may be due to the confusion between the form groups or to textual corruptions; or they may represent vestiges of an earlier verbal system. Some grammarians explain them on rhythmical grounds. Because of this minor formal confounding, it is best in problem passages of this nature to be governed by sense rather than by forms.'"'"`UNIQ--ref-0000103B-QINU`"'

v.18a. יָשׁ֣וּבוּ – The form may be either imperfect or jussive.

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Person, gender and number

3fs, 2mp, 3ms, 2ms, 3mp, 1cs, Person, gender and number

 DefinitionOccurrencesClusteringIntersectionConnectionsStructure
Psalm 9/Verbs3fs
2mp
3ms
2ms
3mp
1cs
Person, gender and number		נִלְכְּדָ֥ה (v.16b), תֹּאבַ֥ד (v.19b)
זַמְּר֗וּ (v.12a), הַגִּ֥ידוּ (v.12b)
אָבַ֖ד (v.7c), יֵשֵׁ֑ב (v.8a), כּוֹנֵ֖ן (v.8b), יִשְׁפֹּֽט (v.9a), יָדִ֥ין (v.9b), וִ֘יהִ֤י (v.10a), זָכָ֑ר (v.13a), שָׁ֝כַ֗ח (v.13b), נ֤וֹדַ֨ע (v.17a), עָ֫שָׂ֥ה (v.17a), יִשָּׁכַ֣ח (v.19a), יָעֹ֣ז (v.20a)
עָ֭שִׂיתָ (v.5a), יָשַׁ֥בְתָּ (v.5b), גָּעַ֣רְתָּ (v.6a), אִבַּ֣דְתָּ (v.6a), מָ֝חִ֗יתָ (v.6b), נָתַ֑שְׁתָּ (v.7b), עָזַ֖בְתָּ (v.11b), חָֽנְנֵ֬נִי (v.14a), רְאֵ֣ה (v.14b), קוּמָ֣ה (v.20a), שִׁ֘יתָ֤ה (v.21b)
יִכָּשְׁל֥וּ (v.4b), וְ֝יֹאבְד֗וּ (v.4b), תַּ֥מּוּ (v.7a), וְיִבְטְח֣וּ (v.11a), טָבְע֣וּ (v.16a), עָשׂ֑וּ (v.16a), טָ֝מָ֗נוּ (v.16b), יָשׁ֣וּבוּ (v.18a), יִשָּׁפְט֥וּ (v.20b), יֵדְע֥וּ (v.21b)
אוֹדֶ֣ה (v.2a), אֲ֝סַפְּרָ֗ה (v.2b), אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה (v.3a), אֲזַמְּרָ֖ה (v.3b), אֲסַפְּרָ֗ה (v.15a), אָ֝גִ֗ילָה (v.15c)		v.12ab
vv.8-10
vv.5-7
v.4b; v.16ab; vv.20-21
vv.2-3; v.15		parallel lines (12a//12b)
parallel lines (8a//8b; 9a//9b; 13a//13b)
parallel lines (5a//5b; 6a//6b; 14a//14b), parallel verses (v.20//v.21)
strengthens connection between vv.2-3 and v.15		gives cohesion to v.12; creates discontinuity with what precedes (v.12) = aperture
gives cohesion to verse (v.13ab) and stanza (vv.8-10[11])
gives cohesion to vv.5-7 and vv.20-21; creates discontinuity (with what follows: vv.11b; with what precedes: vv.14a, 20a)
gives cohesion to lines verses (v.16ab), strophes (vv.20-21), and stanzas (vv.16-21); creates discontinuity (v.16)
gives cohesion to vv.2-3 and v.15
  • vv.2-3. "Strophe 1 (vv.2-3) is characterized and syntactically governed by five I-forms of the cohortative imperfect."'"`UNIQ--ref-0000103D-QINU`"'
  • vv.4-5. "Jakobson has shown that 'an alternation of grammatical categories of person' can function as a 'means of intense dramatization' (Jakobson, "Poetry of Grammar"). In vv.4-5, such a dramatization occurs in the contrast between the third person plural in describing the activities of the wicked enemies (יִכָּשְׁל֥וּ וְ֝יֹאבְד֗וּ) and the second person in describing the activities of Yahweh (עָ֭שִׂיתָ / יָשַׁ֥בְתָּ)."'"`UNIQ--ref-0000103E-QINU`"'
  • vv.12-13. "Strophe 6 (vv.12-13) is marked off by two plural imperatives – the only passage in which a group of the poet's associates is addressed."'"`UNIQ--ref-0000103F-QINU`"'


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Paragogic letters

paragogic ה

 DefinitionOccurrencesClusteringIntersectionConnectionsStructure
Psalm 9/Verbsparagogic האֲ֝סַפְּרָ֗ה (v.2b), אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה (v.3a), אֲזַמְּרָ֖ה (v.3b), אֲסַפְּרָ֗ה (v.15a), אָ֝גִ֗ילָה (v.15c), קוּמָ֣ה (v.20a), שִׁ֘יתָ֤ה (v.21a)vv.2-3; v.15; vv.20-21parallel lines (3a//3b; 15a//15c), verses (v.2//v.3; v.20//v.21)gives cohesion to vv.2-3, 15, 20-21; creates discontinuity (v.20)


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Long wayyiqtol

 DefinitionOccurrencesClusteringIntersectionConnectionsStructure
Psalm 9/Verbs


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Verb stem types (binyanim)

Qal, Niphal, Hiphil, Piel, Verb stem types (binyanim)

 DefinitionOccurrencesClusteringIntersectionConnectionsStructure
Psalm 9/VerbsQal
Niphal
Hiphil
Piel
Verb stem types (binyanim)		אֶשְׂמְחָ֣ה (v.3a), וְאֶעֶלְצָ֣ה (v.3b), בְּשׁוּב־אוֹיְבַ֥י (v.4a), וְ֝יֹאבְד֗וּ (v.4b), עָ֭שִׂיתָ (v.5a), יָשַׁ֥בְתָּ (v.5b), שׁוֹפֵ֥ט (v.5b), גָּעַ֣רְתָּ (v.6a), מָ֝חִ֗יתָ (v.6b), הָֽאוֹיֵ֨ב (v.7a), תַּ֥מּוּ (v.7a), נָתַ֑שְׁתָּ (v.7b), אָבַ֖ד (v.7c), יֵשֵׁ֑ב (v.8a), יִשְׁפֹּֽט (v.9a), יָדִ֥ין (v.9b), וִ֘יהִ֤י (v.10a), וְיִבְטְח֣וּ (v.11a), יוֹדְעֵ֣י (v.11a), עָזַ֖בְתָּ (v.11b), דֹרְשֶׁ֣יךָ (v.11b), שֵׁ֣ב (v.12a), דֹרֵ֣שׁ (v.13a), זָכָ֑ר (v.13a), שָׁ֝כַ֗ח (v.13b), חָֽנְנֵ֬נִי (v.14a?), רְאֵ֣ה (v.14b), מִשֹּׂנְאָ֑י (v.14b), אָ֝גִ֗ילָה (v.15c), טָבְע֣וּ (v.16a), עָשׂ֑וּ (v.16a), טָ֝מָ֗נוּ (v.16b), עָ֫שָׂ֥ה (v.17a), נוֹקשׁ (v.17b?), יָשׁ֣וּבוּ (v.18a), תֹּאבַ֥ד (v.19b), קוּמָ֣ה (v.20a), יָעֹ֣ז (v.20a), שִׁ֘יתָ֤ה (v.21a), יֵדְע֥וּ (v.21b)
נִפְלְאוֹתֶֽיךָ (v.2b), יִכָּשְׁל֥וּ (v.4b), נִלְכְּדָ֥ה (v.16b), נ֤וֹדַ֨ע (v.17a), נוֹקשׁ (v.17b?), יִשָּׁכַ֣ח (v.19a), יִשָּׁפְט֥וּ (v.20b)
אוֹדֶ֣ה (v.2a), הַגִּ֥ידוּ (v.12b)
אֲ֝סַפְּרָ֗ה (v.2b), אֲזַמְּרָ֖ה (v.3b), אִבַּ֣דְתָּ (v.6a), זַמְּר֗וּ (v.12a), חָֽנְנֵ֬נִי (v.14a?), אֲסַפְּרָ֗ה (v.15a)		vv.16-17; absent vv.5-15
vv.2-3		strengthens connections between vv.2-3 and vv.12-15gives cohesion to the whole psalm
gives cohesion to vv.16-17
aperture (vv.2a, 12b)
the five piel verbs form a faint palindrome across the structure of the psalm: a אֲ֝סַפְּרָ֗ה b אֲזַמְּרָ֖ה c אִבַּ֣דְתָּ b' זַמְּר֗וּ a' אֲסַפְּרָ֗ה

v.14a. "The form חַנְנֵנִי (not חָנְנֵנִי) might be explained as imperative Piel = חַנְּנֵנִי."'"`UNIQ--ref-00001043-QINU`"'

v.17b. Several versions (G, α', S, T) read a niphal perfect form (נוֹקַשׁ) instead of the MT's qal participle (נוֹקֵשׁ). "Interpretations as transitive active ('in his own works, he entangles the ungodly') or intransitive active ('the ungodly gets entangled in his own works') are equally possible."'"`UNIQ--ref-00001044-QINU`"' "The intransitive verb of v.16 (טבעו) is continued in the next three cola by three Niphal forms: נלכדה – נודע – נוקשׁ. This beautiful chain is an important argument for indeed determining יקשׁ in v.17b instead of a Qal participle of נקשׁ.'"`UNIQ--ref-00001045-QINU`"'

"Strophe 8 (vv.16-17) is dominated by passives."'"`UNIQ--ref-00001046-QINU`"'

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Other

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